ANCIENT INDIAN
TRADITION & MYTHOLOGY
translated by
A BOARD OF SCHOLARS
AND EDITED BY
Prof. J.L. SHASTRI
Volume 14
ANCIENT INDIAN TRADITION AND
MYTHOLOGY SERIES
[pURANAS IN TRANSLATION]
VOLUMES
Siva 1-4
LINGA 5-6
BHAGAVATA 7-11
GARUDA 12-14
NARADA 15-19
KORMA 20-21
BRAHMANDA 22-26
AGNI 27-30
VARAHA 31-32
BRAHMA 33-36
VAYU 37-38
PADMA 39-48
VOLUMES UNDER PREPARATION
SKANDA
BHAVI5YA
BRAHMA VAIVARTA
DEVIBHAGAVATA
KALI K A
MARKANpEYA
MATSYA
VAMANA
VI51SU
VI5NUDHARMOTTARA
THE
GARUDA-PURANA
TRANSLATED AND ANNOTATED BY
A BOARD OF SCHOLARS
PART III
MOTILAL BANARSIDASS PUBLISHERS
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PUBLISHER’S NOTE
The purest gems lie hidden in the bottom of the ocean or
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in the language which with the passage of time has become
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But he has neither the means nor the leisure to embark
on that course. We have, therefore, planned to help him acquire
knowledge by an easier course. We have started the series of
Ancient Indian Tradition and Mythology in English Translation.
Our goal is to universalize knowledge through the most popular
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Puranas in English translation is a step towards that goal.
PREFACE
The present volume contains the Garut}a Purana Part III
(Chapters 21-49 of Dharma Kanda and Chapters 1-29 of Brahma
Kanda ) in English translation and completes the book. This is
the fourteenth volume in the series of fifty volumes, which we
have planned, on Ancient Indian Tradition and Mythology.
The project of the series was envisaged and financed in
1970 by late Lala Sundarlal Jain of Messrs Motilal Banarsidass.
Hitherto fifteen volumes of the series, including the present
one (that is, four volumes of the Siva Purana, two volumes of the
Lihga Purana, five volumes of the Bhagavata Purana, three volumes
of the Garuda Purana and one volume of the Narada Parana)
have been published and released for sale.
In the sectarian grouping of the Puranas, the Garuda
Purana is classified as a Vaisnava Purana, obviously on the
basis of the fact that among the deities glorified in this Purana
Visnu holds the supreme position. Still this Purana cannot be
deemed as sectarian, for it contains the worship of other deities
too, such as Siva, Brahma, Indra, Surya, Agni, Candra, Vayu,
Skanda, Ganesa and many forms of Mother Goddess. Yet, in
spite of this catholicity in the religious outlook of the writer,
there are passages, especially in the last section— Brahma Kantfa —
that speak very disparagingly of the non devotees of lord Visnu.
Such passages are few and far between and possibly later inter¬
polations, for, in between the sectarian and non sectarian
material we perceive a marked tendency of the writer to uphold
the non dual nature of the supreme deity. [For details vide
introduction to Vol. I of this Purana, pp. xxxi—xxxv].
The present volume, like all other volumes, is encyclo¬
pedic in character. It deals with miscellaneous topics such as
Death, Pretahood (demonology), Yama the god of Death and
his world, torture-cells—hells, the world of Fathers. Most of
the subject-matter relates to the imperceptible life beyond this
world in other regions. It traces the causes that bring about
good and bad results of man’s activities. It discusses the concepts
of Trinity, male and female Deities, their forms, status, qualities
( viii )
and incarnations. It abounds in the statement of religious
maxims, moral codes and ancient tales full of wise sayings and
noble precepts.
This variety of topics is very interesting but it is marred as
it is sometimes couched in expression that needs elucidation—a
task which could not be accomplished by a mere translation.
Hence, the provision has been made for the footnotes. Further,
what is missing in the footnotes will be found in the Glossary
appended to this part. Hence, the reader will not be disappointed
for want of a footnote. Abbreviations, though they are included
in Part I are repeated here. The General Index to the
complete Purana has also been added.
Acknowledgement of Obligations
It is our pleasant duty to put on record our sincere gratitude
to Dr. R.N. Dandekar and the authorities of the Unesco for
their kind encouragement and valuable help which render this
work more useful to scholars than it would otherwise have been.
We must also thank Shri T. V. Parameshwar Iyer and Dr.
M.K. Varma for their valuable assistance in the preparation of
translation and footnotes.
Editor
CONTENTS
Part III
B. Dharma (Preta) Kanda (continued from AITM Vol. 13)
Chapters Pages
21. Ghosts and their Release 829
22. On attaining ghosthood 832
23. On Ghosthood 840
24. Sins of Omission and Commission, Premature death
of Children; Gifts 841
25. On sons and grandsons 845
26. On the rite of uniting the dead with the deceased
ancestors 850
27. Episode of King Babhruvahana 856
28. Gifts for the Ghost 861
29. Rites after death 864
30. On bestowing Gifts 867
31. On bestowing gifts 872
32. The Origin of life 875
33. The world of Yama 885.
34. Results of Virtue and Sin 889
35. Rites of Sapindikarana and Sraddha 900
36. On fast and pilgrimage 904
37. Gift of a Vessel filled with water 908
38. On Salvation, Heaven, Gifts, Pilgrimage and good
deeds 909
39. Rules of impurity 912
40. On accidental death 914
41. Releasing the Bull (Vrsotsarga) 919
42. On bestowing gifts 921
43. On performing a Sraddha 923
44. On accidental death 924
45. The mode of annual Sraddha 926
46. Results of activity 929
47. On Sins and VaitaranI 932
48. On Dharma and Adharma
49. Method of Final Release
936
941
C. BRAHMA (MOKSA) KANDA
Chapters
1. Classification of the Puranas. The Nature of Deities 955
2. Puranic Trinity: Brahma, Visnu, Siva: Their
respective roles 965
3. Creation of the universe: Variation due to difference
in Gunas 972
4. Gunas and their nature: Imbalance and Equilibrium 978
5. Deities and their relative status 983
6. Deities and their relative status 988
7. Praise of Lord Visnu by deities and sages 995
8. Praise of Lord Visnu by deities and sages 1004
9. Nature of deities and the serial order of their
position 1006
10. Creation primary and secondary 1008
11. Causes of Ignorance 1013
12. Praise of Visnu by Brahma 1020
13. Creation of deities after dissolution 1027
14. Nature and form of Visnu & benefits of Vaisvadeva 1031
15. Incarnations of Visnu 1035
16. Incarnations of Mahalaksmi 1039
17. Forms of Bharat! in different births 1046
18. Incarnations of Rudra and after 1049
19. The Episode of Nila 1056
20. The Episode of Bhadra 1063
21. The Episode of Kalindi 1067
22. The Episode of Laksmana 1070
23. The Episode of Jamba vat! 1075
24. The glory of Venkatacala and lord Srinivasa 1080
25. Glory of Venkatesa and the method of worship 1091
26. On the mountain Venkata, Svamipuskarini and the
deities residing there 1096
27. Visit to places of pilgrimage 1108
28. Anecdotes of the glory of Visnu 1112
29. On unfolding the mystery and secret of Reality 1126
GLOSSARY 1135
GENERAL INDEX 1145
ABBREVIATIONS
CDHM A Classical Dictionary of Hindu Mythology:
John Dawson (Routledge and Kegan Paul Ltd,
London: 1968).
CSL A Companion to Sanskrit Literature: S.C. Banerji
(Motilal Banarsidass, Delhi, 1971)
GPEA Garuda Purana—Eka Adhyayana: A.B Avasthi
(Kailash Prakashan Lucknow), 1968
GVDB Glossary of Vegetable Drugs in Brhat-trayi: K.C.
Chamekar (Chawkhamba Sanskrit Series,
Varanasi, 1972)
HM Hindu Mythology
MBHK Mahabharata Kosa (Parts I, II) : Ram Kumar
Rai (Chawkhamba Sanskrit Series Varanasi 1964,
1966)
MS MaitrayanI Samhita
PE Puranic Encyclopedia: (English Version) Vettam
Mani (Motilal Banarsidass, Delhi 1975)
PK Pauranika Kosa: R.P. Sharma (Gyan MandalLtd.
Varanasi, Sam vat 2028)
SED A Sanskrit English Dictionary: Monier Williams
(Motilal Banarsidass, Delhi, 1974)
SKD Sabdakalpadruma (Motilal Banarsidass, Delhi,
1974)
SSED The Students’ Sanskrit-English Dictionary: V.S.
Apte (Motilal Banarsidass, Delhi 1973)
VC A Vedic Concordance: Maurice Bloomfield
(Motilal Banarsidass, Delhi, 1964)
VINS Vedic Index of Names and Subjects (VolsI, II)
Macdonell and Keith, 1967)
VN Vanausadhi Nidarsika: R.S. Sinha (Hindi Samiti,
Sucana Vibhaga, Lucknow, 1969)
CHAPTER TWENTYONE
Ghosts and their Release
Garuda said :
1. O lord, I am desirous of asking you how the ghosts
ultimately get free and when men are no longer afflicted by
them.
2. How do the symptoms of ghostly affliction decisively
vanish ? How can ghosthood be warded off lest it should recur
again ?
•3. What is the time-limit, if any, of ghosthood ? In how
many years does a long-standing ghosthood disappear utterly ?
The lord said :
4. I shall tell you how the ghosts become free and also
how the person knows that he is tormented by a ghost.
5-7. He (the ghost-afflicted man) shall explain the signs
and symptoms to the astrologer. If he dreams of a holy plant
like a Campaka or of a mango tree laden with fruits or if he
dreams of a Brahmin or of a bull or of himself in a place of
pilgrimage or of the death of a kinsman and if in dream he
takes this as truth, this is all due to pretadota 1 . Mysterious events
do often occur if the ghost has bad intentions.
8. If a person desires to visit a holy place and his heart
is set upon it, but somehow there is a break in carrying out
his desire, that is due to the bad intention of a ghost.
9-10. The evil intentions of the ghost come in the way
of holy man whose pious activities are disturbed at each step
or take an evil course or if a person falls a victim of eradication
and turns cruel, O lord of birds, that is due to the bad intent¬
ions of a ghost.
1. Preta-dosa —bad intention of the ghost. The dead have to pass
through the state of prcla before they attain to the status of pitr. For their
release from pretahood, the abservancc of obsequial rites is necessary. If the
descendent abstains from performing the obsequy, the ghost turns malevolent
and proves harmful to him.
830
Garuda Parana
11. If a person performs holy rites for the redemption
of a ghost, he will find his actions fruitful. The ghost shall be
satiated permanently.
12-13. O Tarksya 1 , take this as truth that he who per¬
forins such rites becomes contented. He will make his soul perma¬
nently wedded to weal; the ghost will have a long-standing
satiety. When the ghost is satisfied he will wish his kinsmen
well for ever.
14. There are certain sinful, wicked ghosts who harass
their descendants. But, they too, when propitiated, cease to
harass them.
15. O lord of birds, they too, when their time comes,
become free due to their sons’ rites and they bless their kinsmen
with opulence and nourishing wealth.
16. The wretch of deluded soul who in spite of seeing,
hearing and feeling the depredations of the ghost does not
succour, is tarnished with the curse of the ghost.
17-18. In every birth he takes he will become extremely
indigent, sick, devoid of progeny and cattle and he may not
get proper livelihood either. The ghosts perpetrate all these
things. Then they go back to Yama’s abode. From that place,
when their evil actions wear off, and the appointed time arrives,
they get release.
Garuda said :
19-20. Sometimes astrologers say that there is an afflic¬
tion of ghosts but no specific indication is there as to the name
of the ghost, his clan, etc; neither bad dream nor harassing
activity is observed. O lord of deities, what should be done
then ? Please tell me precisely.
The lord said :
21-22. Brahmins say only what is true. They never tell
lies. Fully believing in what the Brahmins say the person (advised
and warned of ghosts) shall devoutly pray to t.ie manes, per¬
form purascarana 2 rite and offer oblations to Visnu.
1. Tarksya —an epithet of Garuda.
2. PuraScaraim —a rite preparatory to another rite, e.g. the Nandi-
mukha rite is preparatory to (lie rile of marriage.
23. By means of japas, homas and danas he should sanctify
his body. O lord of birds, if this is performed, all obstacles and
hindrances are dispelled.
24. He is never afflicted by Bhutas and Ptiacas 1 2 3 4 or other
sorts of ghosts. By performing rites of oblations to Narayana
with the ancestors in view he shall be freed of all sorts of
affliction. This is my sworn statement.
25-27. If there is an affliction of ghosts, the victim is
never relieved by any other activity. Hence, one shall with due
endeavour devoutly pray to the manes. He who repeats
Gnyalri mantra 2 with the manes in view, either in the ninth or
tenth year, ten thousand times and performs homas a thousand
times, after having previously performed Narayana Bali*,
Vrfotsarga 4 and other rites shall be free from all sorts of tortures.
He will attain all sorts of pleasure and the best of worlds. He
shall be honoured by his cousins and kinsmen.
28. There is no godhead on par with cither one’s father
or mother. Therefore, one should always worship the manes
with hearty devotion.
29-31. One’s father is the instructor in wholesome things
and he is a visible deity. Other deities may be the lords of
bodies (but not the progenitors). Verily, this physical body can
yield either hell or heaven or salvation. Who is more worthy of
respect and honour than he (i.e. father) due to whose favour
one is born in bodily form ?
After pondering over this, if one gives anything to the
pitrs, O bird, that returns to him which he enjoys. This is what
those who know the Vedas say.
1. Bhutas and Pisacas —malevolent beings, instigators of evils.
2. Gayalri mantra —The holiest of all the mantras chanted by thousands
of devotees at their morning, midday and evening ablution or ritual. It
is so called because it is composed in the Gayatri metre. It runs thus
Tat savitur varenyam
bhargo devasya dhimahi
dhiyo yo nah pracodayat
3. Narayana bali —A day-long rite performed by the descendent of the
deceased who died without the rite of dlpa-dana etc. at the time of death.
4. Vrsolsarga —a rite of releasing the bull in favour of the deceased.
832 Garuda Purina
32. He who saves his father from the hell named put is
called putra here and hereafter. 1
33. If one’s father or mother dies either due to accident
or due to a foul play, one shall have to adjourn religious rites,
pilgrimages, nuptial rites and the annual Sraddha.
34. He who reads this chapter entitled Soapnadhyaya or
hears it, wherein the various dream symbols of ghosts have
been indicated, will never see the same himself. [He will not
be afflicted by ghosts].
CHAPTER TWENTYTWO
On attaining ghosthood
Garuda said :
1-2. How do these ghosts come into being ? How are
they redeemed from pretahood ? What are their features.
What is their diet, O lord ? How aret he ghosts propitiated ?
O lord of deities, where do they stay ? Please favour me, O
lord, with an answer to these queries.
The lord said :
3. It is the men of sinful actions actuated by their
previous misdeeds who become ghosts after death. Please listen
to me, I shall tell you in detail.
4-5. He who desecrates wells, tanks, lakes, parks,
temples, water sheds, groves of trees, almshouses etc., and
misdirects any one in religious rites for monetary gain is a
sinner. After death he becomes a ghost and remains sis such
till the final deluge.
1. Putra —so called because he protects his father against falling into
the hell named ptim: Mann IX. 138.
c F'TFTt «i<.«*)[<; qrtrRf facTT HcT: I
O "S -\ o
S3 O
11 . 22.18
833
6. Out of greed if people upset the boundaries of
villages and destroy pasture lands, tanks, parks, underground
drainage, etc., they become ghosts.
7. Sinful persons meet with death at the hands of
Candalas, infuriated brahmins, serpents, animals with curved
teeth or in watery graves or struck by lightning.
8-13. Those who meet with foul death such as committing
suicide by hanging from a tree, by poison or weapon, those who
die of cholera, those who are burnt to death alive, those who die
of foul and loath-some diseases or at the hands of robbers, those
who are not cremated duly after death, those who do not
follow sacred rites and conduct, those who do not perform
Vrsotsarga and monthly Pinda rites 1 , those who allow Sudras to
bring sacrificial grass, twigs and other articles of homa, those
who fall from mountains and die, those who die when walls
collapse, those who are defiled by women in their menses, those
who die in the firmament and those who are forgetful of Visnu,
those who continue to associate with persons defiled due to
births or death, those who die of dog-biting or meet with
death in a foul manner, become ghosts and roam over the
earth.
14. One who discards one’s mother, sister, wife,
daughter or daughter-in-law without seeing any fault in them,
obtains ghosthood surely.
15. One who deceives his own brother, kills a brahmana
or a cow, drinks liquor, defiles the preceptor’s bed, steals gold
and silk-garments, becomes a ghost, O bird.
16. One who usurps a deposit, deceives a friend, enjoys
other man’s wife, kills other’s faith, is cruel, definitely becomes
a ghost.
17. One who discards the family-customs, takes to
other customs, is without knowledge and good character,
definitely becomes a ghost.
18. To illustrate this there is an anecdote narrated by
1. Pinda rite —the rite of offering a rice-ball to the manes at the
obsequial ceremonies or Sraddhas.
834
Garuda Purana
Bhisma 1 to Yudhisthira. 2 O you of good rites, I shall narrate
the same to you, on hearing which you may feel pleasure.
Yudhisthira said :
19. O grandfather, please tell me what those evil deeds
are as a result of which one becomes a ghost and what are the
means of redemption from the same on hearing which I shall
not be deluded thus further.
Bhisma said :
20. I shall tell you entirely what those causes are
whereby one turns a ghost and how he is set free after falling
into a dismal hell impassable even to gods.
21. I shall tell all those things, on hearing which a
person is set free from ghosthood.
22. O dear, there was a brahmin of rigorous sacred rites
named Santaptaka. For practising penance, he went to a
forest.
23. He was a man of kind, compassionate nature. He
used to perform homas and yogic practices as well as great
sacrifices. He used to spend time usefully engaged.
24. He strictly observed celibacy. He observed penances.
He was soft-hearted, truthful and pure. He was afraid of the
other world.
25. He strictly followed the instructions of his preceptor.
He was delighted in serving guests. He observed yogic
practices. He was free from Dvandvas (like happiness and
misery, heat and cold and such opposite pairs).
1. Bhisma —the son of Santanu, king of the lunar dynasty His birth
name was Devavrata. He was named Bhisma, a person of terrible vow, when
he declared not to marry or assert his claim to the throne which passed on
consequently to his step-brother Vicitravirya. For details see Puranic
Encyclopaedia under Bhisma.
2. Yudhisthira —‘firm in battle’. Name of the eldest Pandava prince,
also named ‘Dharina, Dharmaraja, Ajatasatru’. Son of Kunti and Pandu and
the grandson of Vicitravirya, he became the emperor of Hastinapur at the
conclusion of the Great Bharata war after eighteen days’ severe fighting.
11 . 22.37
835
26. Practising yoga incessantly to conquer mundane
existence, he subjugated the sense organs. Following the path
of good conduct he eagerly desired salvation.
27. He spent years in the secluded forest. Then the
idea of visiting holy centres entered his mind.
28. He thought within himself “I shall keep immersed my
body in the waters of a holy river till I die.” Accordingly he
hastened to a holy centre where he took bath at sunrise. He
performed the rites of Jap a and Namaskara (obeisance) and
started on journey.
29-31. One day, this brahmin of great penance lost his
way and reached a forest full of thorny shrubs, secluded and
devoid of big trees. While he was hurrying up, he saw five
terrible ghosts.
On seeing these five awful ghosts of deformed features
he was terrified and he closed his eyes in sheer fright. Then, he
cast olThis fear and became bold enough to ask in sweet words
“O sires, how is it that you are so deformed ?”
32. What was the sin committed by you ? Wherefore
have you attained this deformity ? Where are you proccccding
in company ?
The Ion! of the ghosis said :
33. O excellent brahmin, our ghosthood is the outcome
of our own misdeeds. We had been engaged in harassing
others. Hence, we became victims of foul death.
34. In this state of our ghosthood we are oppressed with
hunger and thirst. We are unable to speak. We have lost our
mental equilibrium. We have lost consciousness too.
35. We arc Pisacas born of our own misdeeds. We do
not know' the difference between one quarter and another. We
are extremely distressed. Wc do not know where we go.
36. We have neither fathers nor mothers. This ghost¬
hood is due to our own misdeeds. We are extremely dejected
and sorrowful because the attack is all too sudden.
37. O Brahmin, we are delighted on seeing you. We
feel refreshed. Please wait a little. I shall narrate everything
from the very beginning.
836
Garuda Pur ana
38. My name is Patyufita. This ghost is known as
Sucimukha. The other one is Sighraga and the others are
Rohiia and Lekhaka. These are our names and we are ghosts.
The brahmin said :
39. How can ghosts, the outcome of evil actions, have
names ? You may have some purpose in view in having these
names. Please tell me.
The Pretardja (King of ghosts) said :
40. O excellent brahmin. While I myself took all sweet
things Pleft stale things for brahmins to eat.
41. While I was on earth as a man, I showed the hungry
brahmins the exit door. Hence, my name is paryufita.
42. O excellent brahmin, whenever a brahmin begged
him for food, out of hunger, this ghost used to run away,
hence, he is called Sighraga.
43. This other one irritated many brahmins with sharp
tongue when they came to him for food, hence he is called
Sucimukha.
44. In his life on earth, this ghost ate sumptuously, in
isolation, the food-stuffs offered to gods and manes in the
absence of brahmins. Hence, he is known as Rohaka.
45. Whenever a needy person requested him for some¬
thing, this ghost pretended to be silent and went on scratching
on the ground. As a result of this he is known as Lekhaka.
46-47. Thus acquiring our ghosthood and names from
our misdeeds we have got ourselves deformed too.
This Lekhaka is goat-mouthed; Rohaka is mountain¬
faced ; Sighraga is cow-faced; Sucimukha is needle-mouthed; I,
Paiyufila, am crane-necked.
48-49. Taking this illusory form, we wander over this
wide region. We suffer from terrible distress. O Brahmin, you'
can judge from our deformred faces with protruding lips and
twisted shape. Our teeth are long, our bodies huge, our faces
crooked, due to our misdeeds. Thus I have told you how we
turned ghosts.
50. We have become somewhat wise on seeing you. If
11.22.58
837
you wish to hear more, you can ask us further whatever you
like to know.
The brahmin said :
51. The creatures on this earth subsist on food, I wish
to know precisely what you all eat for your subsistence.
The ghost said :
52. If you are inclined to hear what we eat, O noble
sir, listen attentively.
The brahmin said :
53. O king of ghosts, please tell me what you eat.
Thus requested the ghosts began to explain their diet
respectively.
The ghosts said :
54. O brahmin, our diet is extremely loathsome, despised
by all living beings. On hearing it from us you are sure to
hate us. It is so despicable.
55. Mucous, secretions, faeces and urine together with
other exudations, filth as well as leavings of food constitute
our diet.
56. We eat, drink and revel in the house where people
do not pay attention to cleanliness and where they scatter
litter carelessly. We haunt unclean beings as well.
57. We reside and enjoy in the house where there is no
purity and where people do not observe truthfulness and
restraint and where outcastes, robbers, etc. join together and
take meals.
58. We take delight in haunting the house where no
mantras are recited, where no oblation is offered, where no
koma is performed and where people do not read the Vedas 1
regularly nor perform religious rites. 2
1. Vedas —Originally there were only three Vedas : Rg, Yajus and
Saman, collectively called Trayi : ‘the sacred triad’ but, a fourth, the
Alharvaveda, was subsequently added to them. Each of the Vedas has two
parts—the Mantra and the Brahmana. According to the orthodox faith of the
Hindus, the Vedas are not human composition, being directly revealed by
the supreme Being Brahman. They are called Sruti, ‘what is heard or
revealed’ as distinguished from Smrti, ‘what is remembered’ or ‘is the work
of human origin’.
2. Religious rites —as the worship of deities, observance of Vratas.
838 Garuda Purana
59. We hover round the house where gods are not
honoured, where the householder is a vile wretch, without
shame and decency and where the poor husband is controlled
by his sturdy wife.
60. We enjoy gaiety in the house where covetousness,
fury, somnolence, sorrow, fear, haughtiness, lethargy, quarrels
and deception reign supreme.
61. We lick up the urine mixed with semen from the
vaginal passage of the widow having illicit intercourse with
her paramour.
62. Dear friend, I am ashamed to tell you about the
food we take. O pious brahmin, we lick up the menstrual
blood from the generative organ of a woman.
63. O noble brahmin, prefering penance to riches, and
engaged in performing the sacred rites 1 , I ask you, out of
frustration. Please tell me the means of warding off ghosthood.
It is better to die a hundred times than turn a ghost.
The brahmin said :
64. A person who is assiduously engaged in fasts such
as Krcchra 2 , Gandrayana 3 is never born as a ghost.
65. He who observes fast, keeps awake at night and is
purified by meritorious deeds is never born as a ghost.
66. He who performs Asvamedha and other sacrifices,
makes liberal gifts and builds monasteries, parks, drinking
water-sheds and cowpens is never born as a ghost.
1. Sacred riles —as the sacraments ( Samskdras ) described in the
Grhya sutras.
2. Krcchra —As expiatory rites, various kinds of Krcchras (morti¬
fications of the body) are enumerated by Mann (11. 211-216). They are
Krcchra-sdnlapana, Atikrcchra, Taplakrcchra and Pardkakrcchra.
3. Candrayana —A religious observance or an expiatory rite regulated
by the moon’s age (the period of iis waxing arid waning) in which the
daily quantity of food consisting of fifteen mouthfuls at the full moon is
diminished by one mouthful everyday during the dark fortnight till it is
reduced to zero at the new moon and is increased in like manner during
the bright fortnight. Ydjhavalkya srnrti 3. 324 et. seq, and Ms i 1.216 :
173^ IcT'S ^ I
* V' >3 >
d 'I t'-l *1 I -S I API 9CIH II
& N
11.22.77
839
67. He who helps brahmins to give their virgin daughters
in marriage, according io his capacity, he who enables students
to study, and he who accords shelter and refuge to the needy
is never born as a ghost.
68. If a man takes food offered by a fallen man and
dies with that food undigested in his stomach, he is supposed
to have courted a foul death and hence, he becomes a ghost.
69. If a priest officiates at the sacrifice of an unworthy
person and neglects that of a worthy sacrificer, if a man lives
in the company of despicable people he becomes a ghost.
70. He who associates with drunkards or indulges in
intercourse with a woman addicted to wine or eats meat
unconsciously becomes a ghost.
71. He who misappropriates a brahmin’s wealth, or the-
property of the temple or that of his preceptor and he who
takes money from his son-in-law before giving his daughter
in marriage becomes a ghost.
72. He who forsakes his innocent and guiltless mother,
sister, wife, daughter or daughter-in-law becomes a ghost.
73. All these are sure to be born as ghosts—a man
misappropriating a trust property, a man treacherous to his
friend, a man fond of another man’s wife, a faithless man and
a deceptive wretch.
74. A man hating his brother, a murderer of a brahmin,
a slayer of a cow, a wine-addict, a defiler of the preceptor’s
bed, one who casts off customary rites, or one who is fond of
telling lies, a stealer of gold or one who takes possession of
plots of land illegally—all these are born as ghosts.
Bhifma said :
75. When the brahmin spoke thus, the beating of drums
was heard in the sky. The gods showered flowers over the
brahmin.
76. Five celestial chariots arrived there and took the
ghosts away, the ghosts having taken leave of the saintly
brahmin.
77. The ghosts were relieved of their sins after the
pious speech of that brahmin. They all achieved the highest
region ( Vaikunfha ).
840
Garuda Purina
78. On hearing this anecdote, the lord of birds quaked
like the Asvattha tree. He asked the lord again, for the benefit
of human beings.
CHAPTER TWENTYTHREE
On Ghosthood
Garuda said :
1. What do the ghosts do in their ghosthood ? When
do they speak sometime ? Please tell me, O lord of gods !
The lord said :
2. I shall tell about their form, signs and dreams. Being
oppressed by hunger and thirst they enter their former home.
3. Though possessed of airy forms, they give signs to
their sleeping descendents, O bird.
4. They visit the place where their sons, wives and
relatives sleep.
5. If a person dreams of a horse, an elephant, a bull,
or a man with deformed face, if a person awakened from sleep
sees himself in the opposite side of the bed, this is all due to
the working of a ghost.
6. If a man is fastened with chains in dream, if his dead
ancestors demand food in dream,
7. If one snatches the food from him while he is eating
in dream, if thirsty, one drinks water,
8. If in dream one rides a bull or moves with bulls or
if one springs up in the sky or goes to a holy place hungry,
9-10. If one speaks aloud among cows, bulls, brahmanas
horses, elephants, deities, ghosts and demons—this is due to the
working of a ghost. Many are the signs of ghosts in dream,
O bird. It is due to a ghost if one sees his wife, relative, son
or husband as dead.
II.24.7
841
11. He who begs in dream oppressed by hunger or
thirst should give pindas to the manes to ward off coming
distress.
12. If one sees in dream his son, cattle, father, brother,
wife, getting out of house, it is due to the working of a ghost.
13. These signs, O bird, call for atonement. One should
bathe at home or at a holy place, give water oblation to a
deity at the root of a fig tree.
14. Or give black corn, perform worship, offer gifts to a
Vedic scholar and do homa as far as his means can allow.
15. If, in faith, one reads or hears this discourse, the
ghosts disappear immediately from his vicinity.
CHAPTER TWENTYFOUR
Sins of Omission and Commission', Premature death
of Children', Gifts
Garuda said :
1. As the Sastras 1 declare none dies a premature death.
But, how is it that a brahmin scholar of the Vedas or a mighty
monarch sometimes meet with death prematurely. Hence, what
is stated in the Sastras 1 by Brahma appears to be untrue.
2. What is stated in the Vedas, viz, A man lives for a
hundred years 2 is not actually experienced in the Kali age. 3
3-7. People, belonging to different classes,—brahmana,
Ksatriya, Vaisya and Sudra including Mlecchas who live in
Bharata do not live upto hundred years.
1. Sastras —Sacred Books whose authority is considered to be valid
in all times.
2. A full span of human life is one hundred years. Rv. 7.66.16;
10.161
3. Kali Age. For a detailed account of the concept of four ages, see
Pargiter’s Ancient Indian Historical Tradition. Ch. XV., pp. 175-176.
The Kali Age is said to have started after the conclusion of Bharata
war or after Lord Ki sna ascended heaven. The latter view is more probable,
for Lord Krsna could not have lived in Kali Age.
842
Garuda Parana
A person can meet with untimely death, no matter if he
is a child, old or young, rich or poor, handsome or ugly,
learned or fool, of high or low birth, an ascetic or a yogi,
intelligent, pious and all-knowing brahmin or a mighty
monarch. Please tell me how this is so.
The lord said :
8. O wise bird, well said. You are my staunch devotee.
Please listen to my important words that dispel all sorts of sins.
9. O lord of birds, the brilliant son of Kasyapa, 1 I shall
tell you how god of death induced by Brahma takes away the
life quickly.
10. It is true that a man lives for a hundred years as
stated in the Vedas. But due to the influence of his misdeeds he
dies a premature death.
11-12. Now, people do not make a regular study of the
Vedas; they do not follow the traditional conduct; they commit
sins and due to idleness forsake their duties. They take food
from any house they visit. They are fond of other men’s wives.
All these reduce their longevity.
13. Evil deeds take men quickly to Yama’s abode, if they
do not possess faith, if they are impure, if they do not practice
Vedic rites, if they have cast off auspicious things or if they
indulge in falsehood or if they practise deception.
14-15. Evil deeds bring about premature death even of
a king if he does not protect his people, if he is devoid of virtue
if he is cruel, if he indulges in vice, if he is a fool, if he
stays out of Vedic discussion, if he harasses his people.
16. If a man forsakes his duties or resorts to forbidden
activities or those which are enjoined on others he dies quickly.
17. If a Sudra does something other than service to the
twice-born he is wasted in any of the hells—bad, worse or worst
or as the case may be.
18. If one neglects both, Dana, japa, ho.na, study of the
Vedas or worship of gods on a certain day that is a day wasted
in the life of that man.
1. KaSj'apa —son of Maiici and grandson of lirahrna, had a son
Garuda born ofYinata.
11.24.30
843
19. I affirm that the attributes of body evolved out of the
morsels of food and lymph are not permanent or steady or
rooted in firm grounds.
20. The food cooked in the morning becomes stale in the
evening. How can one expect permanence in the body sustain¬
ed by such a food ?
21. O lord of birds, realising that the body bound with
its activities is already lost, people should strive for burning
away their sins.
22. Body belongs to one who nourishes it with food or
to one who generates, father, mother or both. It is reduced to
ashes or devoured by dogs or eaten up by worms. What sanctity
can there be in regard to it ?
23. A person should make an earnest effort for the
destruction of sins. The sin which he commits in various births
is threefold.
24. When he takes birth as a human being the sins visit
him. When lie remembers his past sinful life he becomes
sorrowful.
25. When he resides in human womb after sojourning
in the various beings such as birds, etc., the full velocity of his
past actions forces an impact on him. Only after residing in
the womb does he realise it.
26. He begins to realize the tortures of life, such as
anxiety, sickness, distress, old age, deformity and the rest.
27. But the moment he comes out of the womb, ignorance
envelops him. As an infant he realizes nothing.
28. In youth too, he does not realize, blinded as he is by
sexual urge. But he who realizes it from the very beginning
attains salvation.
29. From the time of conception itself, death awaits the
person whether he be infant or an old man or a youth, whether
he be rich or poor handsome or ugly.
30. Even if one is illiterate or a scholar, a brahmin or
another caste, surely he must die. A man of great wisdom
devoted to penance or practice of yoga, of liberal gifts and
virtuous life cannot expect to derive pleasure without a physical
body.
844
Garuda Purdna
31. When the actions of previous births ripen, man
succumbs to death. From the time of conception to the fifth
year even a slight sin may cause death.
32-33. It is due to major sins that man dies after the
fifth year. Usually, he completes the allotted span of life, dies
and is born again. It is as a result of the influence of sacred
rites and gifts that he is able to complete his life’s term.
Garuda said :
34. How should the rites of pinda be performed if a
person dies in infancy ? What should be done when death
occurs in the womb itself? What should be done when the
death occurs before the tonsure ceremony ?
35. What are the rules of obsequv if death occurs
after the tonsure ceremony ?
The lord said :
36. If there is still birth or abortion, the impurity is for
as many days as the number of months of conception.
37 . Nothing else need be done, if one desires to maintain
confirmity with the rules conducive to the welfare of the soul.
If the child dies after birth but before the tonsure ceremony the
dead body is merely buried.
38. Milk should be distributed according to one’s
capacity among the children in the neighbourhood in order to
please them. After the tonsure and upto five years, if the child
dies, cremation should be performed duly.
39. Milk should be distributed to children and they may
be fed also. The rites of children upto five, on being dead,
should be in accordance with the tradition of the family.
40. Udakumbha rites 1 should be performed. Milk
puddings should be given. O foremost among birds, the child
is a link in paying off debt to ancestors. 2
41-43. It is but certain that whoever is born shall die
1. Udakumbha rite —a rite of propitiating the manes by offering water-
from an earthen jar.
2. The son is absolved of debt to his parents by performing
obsequial rites or sraddhas after their death.
II.25.4
845
and whoever dies shall be born again. 1 When a child dies at a
tender age without enjoying the pleasures of life he is sure to be
born again. Hence, gifts arc given, O foremost among birds.
The rites are performed to ward off rebirth. This is what I feel.
If nothing is made over as a gift, he will be born in an indigent
house. Such anecdotes are many in the Puranas.
44-45. Sumptuous food should also be given. Inclination
to give is rarely found in the world.
It is the fruit of penance of no mean measure that one
gets good food and the power to digest it, good sexual virility
and handsome women, good wealth and inclination to give it.
By making gifts, one can enjoy later; by resorting to holy
centres one can attain pleasure and by speaking sweet words one
can become a scholar or a religious saint.
46. By not making gifts one becomes indigent; due to
poverty one commits sins, due to sins one falls into hell. He is
born again as indigent; again he commits sins and again he
falls into hell.
CHAPTER TWENTYFIVE
On sons and grandsons
The lord said :
1-2. Hereafter, I shall explain precisely certain factors
concerning men and women. A child after the age of five is
established as such. He is able to know the various sense organs
and differentiate colours.
3. Death or bondage of living beings is a result of
their previous actions. It is the sin that causes death.
4. If there is miscarriage, there is no obsequial rite.
Milk is distributed when infants die. Due to mishaps to
1. Death after birth and birth after death—thus moves the cycle in
circle, till the soul is released from the bondage of action. Compare
lilinfiavtidffitd
3TfflFI fk sret JIcUST W Tptf TTfTPT Sg | II. 27.
v » o coo c
846
Garuda Purana
children, if death occurs, water-pots, milk puddings etc. are
made over as gifts.
5. The rites in the event of the death of a child are the
same as for the older people except that the rites of Vrsotsarga
and Mahadana are performed for the older people on the eleventh
and twelfth days.
6. Infants and older children of the neighbourhood are
fed and clothed. Water-pots are gifted whether the deceased is
a boy, young man or old.
7. Till the second year, the dead body is merely buried.
Thereafter, O foremost among birds, the body is cremated.
8. A child is called infant till the teeth are cut; till the
tonsure 1 ceremony he is called a child; a boy till the kusa girdle
is put. This is in accordance with all sacred texts. 2
9-10. From the time of conception till he is sixteen months
old he is called infant; from sixteen months to twentyseven he is
called a boy; from twentyseven months to five years he is
called Kumara; from five to nine years he is called Pauganda. 2
He is known as Kisora till the sixteenth year. After the
sixteenth year he attains maturity.
11. A boy’s death occurring at the fifth year whether
normally or due to accident, all rites as mentioned above,
should be carried out including the ten pitidas.
12. Since the rites are not many, since contact with the
worldly objects is of short duration and since body too is of
small stature, the obsequies also are not elaborate.
1. Tonsure ceremony —wherein the boy’s head is shaved and only a
single lock on the crown of the head is left. The ceremony is performed
either in the first or in the third year. Gf. A hmu 2.35.
5T*PTS5^ ddUj 3T 'fido’-l ‘SjfcH'Udld II
2. Mauhji —The girdle of a brahmana made of a triple string of
Munja grass. Cf. Ms. 2. 42
c
m I it ^ 't)d ci (l: I
TT II
c
3. Paugnnifa — According to SSED the boy from the fifth to the
sixteenth year is called pauganda.
11.25.24
847
13. If a child dies before the fifth year, the articles of
diet and daily necessaries to which it is accustomed can be
made over as gifts.
14-15. Sons evolved out of the semen of brahmins are
favourites of Divine sages. In the same way, whether they are
in the age group of children, young men or old men, both
Yama and his emissaries too certainly consider. The all-
pervasive soul experiences both pleasure and pain.
16-17. Forsaking the body like the serpent casting off its
slough, the subtle soul of the size of the thumb 1 roams about
in its aerial form oppressed by hunger.
18. Therefore, certainly, gifts should be made. From the
birth to the fifth year, uncooked things should be gifted to the
Brahmana.
19. If there is accidental death after the fifth year,
Vrsotsarga and other rites are performed but the rite of sapindl-
karana is not necessary.
20. It is on the eleventh day that sons usually perform
the sixteen fraddhas and make the Udakumbha and other
similar gifts.
21. In the case of all persons beyond the age of five at
death brahmins should be fed and major gifts offered according
to capacity. The gift of earthen lamp should also be made.
22. O foremost among birds, ghosts should be propitiated
by due performance of rites. If the person does not perform
the rite he himself will become a ghost.
23-24. Therefore, before other rites are accomplished,
he should perform ekoddista 2 for the mane for appeasing his
hunger, put the rice-ball over darbhas while wearing the
sacred thread over the right shoulder. When this is done, the
obsequial rites are completed.
1. The personal soul is of the size of a thumb. Cf. Mahdbhdrata ,
Satyavati akhyana where Yama is stated to have forcibly dragged the thumb¬
sized soul out of the body ofSatyavan:
2. Ekoddista —a Sraddha or funeral rite performed for one definite
individual deceased not including other ancestors. Cp. Mitdksara on the
Yajnavalkya Smrti : qfettjg II
848 Garud a Pur ana
25. Thereby a son yields all pleasure to his parents. If
dead early he is born again in the family.
26-28. Just as the same single sky, moon or sun are
reflected in different water-pots, so also the Atmah is reflected
in different sons (and daughters) and roams about.
The mentality of the progenitor at the time of sexual
intercourse when the semen and the menstrual blood mingle is
reflected in the child born of that union. Hence, we can say
that the boy takes after the father.
29-30. It is possible that the child may differ in qualities
but not in features. We have never seen a blind man procreat¬
ing a blind child, a mute procreating a mute child, a deaf
procreating a deaf child or an idiot procreating an idiot.
Garuda said :
31-32. There are ten kinds of sons 1 : Aurasa (legitimate)
Ksetraja (procreated in one’s wife by another man) and others.
There is a son Safigrhitr (adopted) or Dasiputra (son of a slave
girl). How do these sons perform rites for their fathers. What
is the goal they attain ? If any one has only daughters and no
son or grandson, who should perform sraddha rites for him ?
What are the rules regarding the same ?
The lord said :
33. A man is released from his debt to the manes on
seeing his son’s face. 2
34. A man is released from three types of debts on
seeing his grandson. 3 On seeing his son, grandson, and great
grandson he attains eternal or celestial worlds.
35. The Ksetraja and other sons contribute to his worldly
welfare. The Aurasa (legitimate) son performs Parvana duly.
1. Mann, however enumerates twelve kinds of sons grouped into
two divisions, viz. six gotriyas and six agotriyas. To the former belong
Aurasa, Ksetraja , Dattaka, Krttrima Gudhotpanna and Apaviddha. To the latter
belong Kanina , Sa/iodha, Krita , Paunarbhava , Svayamdalla and Saudra —Ms. IX,
150-160.
2. Vide footnote 2, p. 844
3. Every one who is born lias three debts to payoff : to sages, gods
and manes. He who learns the Vedas, offers sacrifices to gods and begets a
son becomes free from the three debts.
11.25.45
849
36. The other nine 1 types of son perform Ekoddista
Sraddha, not Parvana 2 . The brahmin son takes one upward
but the adopted son causes his down-fall. If the latter were to
perform the annual sraddha it will result only in his falling into
hell.
37. O bird, the Sahgrhitr son may very well make gifts
excluding cooked food-stuff. He shall perform only Ekoddista
and not Parvana.
38-41. If he proceeds, in this manner, every year, there
is no harm. If he forsakes Ekoddisfa and performs Parvana he
makes himself and the manes victims of Yama’s wrath. The
Sahgrhitr, Dasiputra and other sons should perform Sraddha with
uncooked foodstuff in holy centres. If the Sahgrhitr son performs
Sraddha with cooked rice his Sraddha becomes fruitless like the
food offered by a Sudra to a brahmin. The grandfather and
the other manes do not accept anything offered by him. O
foremost among birds, knowing all these things, one shall avoid
procreating sons in lower caste women. 3 4
42-43. Apravrajitcd and a Sudra procreating sons even
in brahmin women procreate only Candalas. O lord of birds,
one shall marry legitimately a woman of his own caste and
procreate sons.
44. Iftheyareof good nature he will be happy. If
they are of bad nature he will go to hell. Even sons of lower
caste people, if good-natured, cause happiness.
45. A single son, free from the sins of Kali is honoured by
the siddhas and fanned by celestial damsels with divine chowries.
He will be able to lift hundreds of manes, kinsmen, sons,
grandsons and great-grandsons fallen into the abysmal depths
of Inferno.
1. nine types of sons. Footnote 1, p. 848.
2. Parvana —the general ceremony of offering oblations to the Manes
on the fourteenth day of each half month and the days of the full and new
moon.
3. lower caste women —Women of Sudra caste.
4. apravrajita —One who has not renounced the world.
850
Garuda Purina
CHAPTER TWENTYSIX
Sapindikarana'
Garuda said :
1. O foremost among deities, take pity on me and tell
me truly when the sapinda rite has to be performed for the
dead.
2. How do they attain their goal when sapinda rite is
performed ? What happens when it is not performed ? How
can you say that sapinda is performed both for man and
woman.
3. How can both husband and wife derive the benefit
of sapinda ? If the husband is alive how can one perform
sapinda for a woman ?
4. O lord of deities, how in the heaven does she attain
the region of her husband ? When the sacred fire is lit how is
sraddha performed along with Vrfotsarga on the same day ?
5. O lord, how could the water-jar be gifted, if the
sapinda rite is performed already ? Please tell me, out of grace,
since the welfare of the world is involved.
The lord said :
6. I shall tell you the truth how sapinda should be per¬
formed. O foremost among birds, the dead man is on the
Great Highway for the period of a year (after death).
7. Thereafter, he sojourns in the Pitrloka 1 2 together with
the manes. Hence, the sapinda should be performed by the son
to his father.
8. When a year is complete, the son should perform
pinda-praveta duly on the anniversary of death.
9. O Excellent bird, when the sapinda is performed on
the anniversary of death the dead man attains his cherished goal.
1. sapindikarana —the rite of uniting the dead, with his deceased ances¬
tors. See Vol., II. p- 787. f.n.l.
2. Pitiloka —The world of the manes where the spirits of the Dead
abide for sometime before they enter the heaven or discend to the world of
mortals. The spirit of the deceased person is entitled to the designation
of pitr, and an abode in pitrloka after passing through the state of preta as
a result of sapipdikarapa rite which absolves him of pretahood.
11.26.20
851
10. After sapintj.ikarana , he abandons his identity and
becomes one with the manes. The assimilation with grandfather
is made within six months from the period the rite is completed.
11. No joyous ceremony such as marriage, etc. can be
performed if the householder dies and the sapinda has not been
performed. Even a mendicant will not take alms from that
house unless the sapinda is performed duly.
12. As long as the pindas are not merged, one remains
impure. O lord of birds, the dead man gets a new appellation
after this merge.
13. The obligations of a family are many. Man’s life is
being wasted every moment. Human body is not permanent.
In view of this, the twelfth day after death is thought to be
appropriate for the sapinda rite.
14-15. Whether one has maintained the sacrificial lire or
not, one should perform the sapinda on the twelfth day. If that
is not possible, alter three fortnights or after six months or on
the anniversary day.
The sapinda rite is made obligatory by the sages who
know the truth.
16. After sapinda rite ekoddista shall not be performed.
If it is performed it shall be done for the three, avoiding Kfaya
days.
17-18. Ekoddista, if not performed for the three—father,
grandfather, great grandfather—tantamounts to a slaughter of
pitrs. If one is unable to perform the three separate sraddhas,
one shall perform all the three on the same day which is not the
sraddha day of the grandfather.
If the day or month of death is not known, parvana and
not ekoddista sraddha is recommended.
19. If the body has not yet been evolved no sraddha is
enjoined for him together with the other manes. If the
sixteen sraddhas are performed he is released from pretahood,
acquires the status of pitrs and rejoices in their company.
20. If there be no son, sapirajikarana is not possible.
There is no sapirnjikarana for a low caste woman either, so long
as she lives with her husband well and good, but there is no
sapindlkarana for her after her death.
852
Garuda Parana
21. The woman whose marriage has taken place
according to the practice observed in the marriages, such as
Brahma , etc, is entitled to rice-ball and water libation which
should be offered by the dynastic title of her husband.
22. The woman who is married according to the custom
followed in the marriages such as asura , etc. is also entitled to
pinda and water which should be offered by the dynastic title
of her father.
29-24. The sapindikarana for the deceased is always per¬
formed by the son alone. If the deceased has no son, it should
be performed by his wife; if no wife, by his elder brother; if
no elder brother, by his younger brother, or by his younger
brother’s son; if no younger .brother or his son, by a close relative
or by a disciple. After sapindikarana, he should perform
Jfanclimukha 4
25. O lord, if adeadman is issueless, his younger brother
or his wife can perform the sapinda.
26. According to Manu, if among many brothers in a
family only one has a son that son is common to all brothers.
27. The sapinda of persons devoid of sons should be
performed by the wife or rtviks or the family priest.
28. A son whose tonsure ceremony has been held is
entitled to perform his father’s sraddha but he shall not recite
the vedic mantras. He can very well say svadh.a.
29. A woman’s sapinda can be performed by three
persons, beginning with her husband (i.e. husband, son or
husband’s brother) -
30. Either before a year, or after a year or on the
anniversary day, the sapinda rite can be performed. After that,
all individual rites are forbidden.
31. After sapinda, all individual sraddhas are avoided.
He who gives separate pinda virtually kills the Pitrs.
32. When sapindikarana is performed a separate Sraddha
for each mane is not enjoined. If a separate sraddha is perform¬
ed, the sapinda rite should be performed again.
1. Ndndimukha Sraddha —The ceremony performed in memory of the
manes, preliminary to any festive occasion such as marriage, etc.
11.26.43
853
33. If after performing sapinda any one performs
ckodclifta, he makes himself and the dead man victim of Yama’s
wrath. Upto a year the rite for redemption from ghosthood
should be performed under the specific name and gotra by the
householder.
34. The water-jar offering, feeding, gifts of lights, etc.
after the sapinda rite is over, should be made in a single unit.
35. O bird, the brahmin officiating in the first annual
sraddha should be given the cost of water-pots and other
articles (if water-pots and other articles are not given) after
being fed.
36. After the pinda offering has been made, he should
gift as much of food-stuff to a brahmin as would last for a year.
A person for whom all due rites are performed shall obtain a
divine body and will proceed in the divine aerial car fully
contented, to the realm of Yama.
37. If father is alive, no sapinda rite is performed to the
dead son. No sapinda is performed to the woman whose husband
is alive.
38. If the chaste wife ascends the pyre on the fourth day,
the Vrfotsarga and other rites for her should be performed on
the day when the same are due for her husband.
39. An adopted daughter shall subscribe to her husband’s
gotra till the birth of a son. After the birth of her son she
reverts to the gotra of her father.
40. If the wife ascends the funeral pyre there is a ways
the identity of rites for her husband and wife. The separate
Sraddha ( ekoddista ) shall be performed by the son on the
anniversary of his father’s death.
41. If both husband and wife die on one and the same
day, without a child and are cremated in the same pyre, the
kinsman should perform separate Sraddha for each. The sapinda
is along with her husband.
42. This is my sworn statement that if any one offers
separate pindas to the deceased couple—husband and wife—he
is not affected by major sins at all.
43. If both husband and wife die and are cremated in
the same pyre, food is cooked for pinda at the same time but
pindas are offered separately.
854
Garuda Putina
44. This separate offering is enjoined only for a year.
Vrsotsarga, Nava sraddha (the first annual offering on the day
of death) and the sixteen separate sraddhas, the pada-dana, 1
major gifts are offered separately for a year. The dead person
will be satiated for ever.
45. If two persons, men or women, of the same gotra
die on the same day, the altar for the ritual is common for both,
but the offering of gifts is separate.
46. The Sraddha performed on the eleventh day should
consist of the same kind of cooked food in the case of husband
and wife but not in the case of others.
47. If Sraddhas are performed in holy centres, in the
dark fortnight or during the period of solar or lunar eclipse,
the same cooked food can be used for many Sraddhas.
48. If a woman is burnt along with the corpse of the
husband, the fire burns out the body. It cannot burn the soul.
49. Just as the impurities of metals are removed when
metals are melted in fire, so the woman shall remove her
impurities in the fire that is on a par with nectar.
50-51. Assuming a divine body in heaven both of them
attain purity. Just as the oil in a metallic vessel can be heated
but not burnt to ashes by fire, so also cremated along with her
husband she cannot be reduced to nothing, tier soul remains
immortal though it is merged into the soul of her husband.
52. If she is separated from her husband and dies else¬
where she cannot attain the region of her husband till the day
of final deluge. 2
53. Leaving off her mother, father and sons she will
attain an everlasting happiness by following her dead husband.
54. Calculating by the celestial calander she shall stay in
heaven for thirty five million years with the stars.
55. At the end of that period she is born in a noble
family, where she will be highly delighted in the company of
her husband since she has remained chaste throughout.
56-57. If a woman who is married duly according to
religious rites does not associate herself with her husband she
1. pada-ddna —the gift of padas. See Vol. II, p. 82], Verse 16.
2. The day of final deluge —The day of pralaya when the whole universe,
at the end of a kalpa, is destroyed.
11.26.67
855
will remain miserable for seven births subsequent 10 this. She
will be evil-conducted and repulsive in speech. The woman of
such a despicable character who goes after another man, leav¬
ing her own husband shall be born as a lizard or an alligator
or a leech.
58. Hence, a woman shall endeavour to serve her
husband in thought, word and action and follow him in life
and death.
59. A woman who commits sins against her husband
alive or dead shall never get a husband in her re-birth. She will
be the most unfortunate creature among women.
60. By not thinking of any one else and by serving her
husband with devoted attention, a woman shall derive half the
merit her husband achieves by the worship of God, propitiation
of the manes and hospitality to guests.
61. By doing her duty like this she will attain the region
of her husband after death and shine like a celestial damsel in
heaven as long as the sun and the moon shine in the firmament.
62. If reborn they will be born in a flourishing family
and will live together for a long time. A chaste lady will never
suffer from the pangs of separation from her husband.
63. O lord of birds, I have told you all. Now, I shall
tell you some special things which yield happiness to the dead.
64. The sapinda rite is performed on the twelfth day or
thereafter, in any case within a year. The Udakumbha and
feeding rites are performed every month.
65. A rite already done need not be repeated except the
rites for the dead. If any one does it again the previous rite
becomes fruitless.
66. The rites for the dead, of course, can be repeated. O
lord of birds, if any auspicious ceremonies (such as marriage
etc) are to be celebrated, the sapinda rite should be completed
before that.
67. A son who performs sapinda rite according to the
rules shall offer monthly pindas as well together with feeding
and Udakumbha rites.
856
Garuda Purana
CHAPTER TWENTYSEVEN
Episode of King Babhruvahana
Garuda said :
1-2. How do the ghosts originate ? What are their
features ? O lord, of what misdeeds arc the great ghosts and
pisdeas tlie outcome ? O lord, the slayer of Madhu demon, for
the benefit of every one, please shed light on these vital points.
What are the meritorious rites and charities whereby the ghost
is redeemed ? O lord, if you wish me well, please tell me every¬
thing ?
The lord said :
3. O Garuda, you have put a pertinent question. For
the benefit of human beings please listen to the narrative of a
ghost that I am going to tell.
4. This is the secret of secrets which is not to be divulged
to any one and everyone. O mighty one, you are my devotee.
I tell you, therefore.
5. O bird, formerly in Tretayuga there was a king
Babhruvahana by name, in the prosperous city Mahodaya. He
was beautiful and righteous too.
6. He used to make gifts and perform sacrifices. He
was rich, revered by saintly men, devoted to brahmins, endowed
with good manners as well as sympathetic and chivalrous
qualities.
7. Powerful that he was he protected his subjects like
his own sons. One day, he started on a hunting expedition.
8. He entered a thick wild forest overgrown with
variegated trees, infested by hundred of tigers and resonant
with the chirping sound of different kinds of birds.
9. In the middle of the forest, he saw a deer at a great
distance and hit it with an arrow.
10-11. With the arrow sticking to its body the deer
vanished behind the trees. The king followed the blood¬
stained track. In the pursuit of the wounded deer he reached
another forest.
11.27.25
857
12-13. His throat became parched with hunger and
thirst. He was utterly exhausted. He saw a pond and plunged
into the water together with the horse. He drank the cool water
rendered fragrant with the contact of lotuses.
14-15. He came out of the lake and sat under the
cool shade of a beautiful fig tree resonant with the chirping
sound of hovering birds. The tree appeared to be the foremost
leader of all the trees there.
16-17. While he rested at the root of that tree, he saw a
ghost who was excessively hungry and thirsty.
The ghost was of awfully terrific appearance, dirty, rough
and skinny, with dishevelled hair and running here and there.
His feet were mere -bones and sinews. There were many other
ghosts surrounding him.
18-19. On seeing this hideous ghost, Babhruvahana was
struck with wonder. The ghost too seemed to be delighted on
seeing the king who had come to that dreadful, dense forest.
He approached the king. O Garuda, the king of ghosts then
addressed the king thus.
20. Verily, my ghosthood has eome to an end. I have
attained the great goal. O mighty king, thanks to your contact,
none else is happier than I.
The king said :
21. O black and hideous being, you appear to be a
ghost. Please tell me the exact state of facts of your life
willingly.
22. Thus being asked by the king, the ghost revealed
everything.
The ghost said :
23. O foremost of kings, I shall tell you everything
of my life from the very beginning. On hearing the cause
of my ghost-hood it behoves you to take pity on me.
24. Vaidisa is a city endowed with many riches. It
abounds in gems of all variety. It is surrounded by villages and
countries of all sorts. People are busy in performing holy deeds.
The city abounds in fruit-bearing trees.
25. It was here that I stayed, engaged in the worship of
858 Garuda Purana
gods. Please know that I am born of Vaisya parents and my
name is Sudeva.
26. I propitiated gods by sacrificial offerings and the
manes by oblations. The brahmins were propitiated by me
with various kinds of gifts.
27. They were provided with foodstuffs and means of
recreation by me. Both to the virtuous and the indigent,
helpless people, I had made many gifts.
28. But, unfortunately, all those gifts became utterly
useless in my case.
29. I have no son, no friend, no kinsman and no
acquaintance to perform my obsequial rites.
30. O excellent king, my ghosthood appears to be
permanent. The sraddhas, like the eleventh day sraddha, the
three fortnightly sraddhas, the half-yearly, the anniversary, the
monthly ones are sixteen.
31. Preta-sraddhas not being given, they say, ghosthood
becomes permanent even though hundreds of other sraddhas
are performed.
32. O king, realizing this, save me from ghosthood.
33. A king is supposed to be one who befriends people
of all castes. Hence, O king, save me, I shall give you a
precious gem.
34. O foremost among excellent kings, of powerful
valour, if you have pity for me, please carry out the rites of
obsequies for me so that I may attain an auspicious state. It is
also advisable that you perform such rites as would ward off
your future disaster.
The king said :
35. How do ghosts originate even after the rites of
obsequies are performed for them. By what evil deeds do
pi ( acas originate, please tell me.
The king of ghosts said :
36. O excellent king, those who steal or misappropriate
a brahmin’s wealth, temple property, woman’s wealth or
children’s money are turned into ghosts.
11.27.50
859
37. Those who indulge in sexual intercourse with saintly
women, or women of their own gotra or forbidden women
or those who steal conch shells become major ghosts.
38-40. Those who steal corals and diamonds, those who
steal garments, those who steal gold, those who do not face
enemies but turn away from battlefield and are killed, those
who are ungrateful, those who are atheists, harsh, roguish and
foolhardy, those who are devoid of five major sacrifices—
become ghosts, O great king.
The king said :
41. How are ghosts freed from that state. Please tell
me. How am I to perform rites to prevent my own future
disaster ? What are the rules regarding the performance of
those rites. Please tell me all.
The ghost said :
42-45. O lord of kings, please listen to a brief description
of the Nardyana rite. Hearing of sacred sastras, worship of
Visnu, society of the good destroy ghosthood. I, therefore, tell
you about the worship of Visnu.
Take two gold pieces and with the same make an idol of
god Narayana. The idol should be decorated with ornaments.
Two yellow pieces of cloth shall be used to clothe it. Smear
the same with sandal paste and sprinkle Aguru over it. It
should be bathed in holy water collected from various centres
and fumigated with fragrant incense.
46-47. Lord Sridhara should be worshipped in the east;
Madhusudana in the south, Vamadeva in the west and
Gadadhara in the North. Brahma and Siva should be
worshipped in the centre.
48. Then, O king, the deities should be propitiated after
circumatnbulation and offerings of gill, curd and milk into the
fire.
49-50. Then the devotee should take bath and humbly
perform japas with concentration. He must then start the
Aurdhvadehika rites, humbly, without anger and covetousness.
He should perform all sraddhas and Vrsotsarga.
860
Garuda Purana
51-52. To thirteen brahmins he should gift umbrellas,
sandals, rings, gems, vessels, seats and foodstuffs. Water-jars
filled with water should be given for the benefit of ghosts. Then
giving a bed as gift the utensils should be offered to the ghost.
53. Then the Samputa rite should be performed with
one’s own name, repeating .Xarayana. If any one does this duly
he shall secure welfare.
The king said :
54. O Ghost, how should the utensil be made and how
should the same be donated. Kindly state.
The ghost said :
55. You have asked well. I shall tell you about the gift
by offering which one shall not get ghosthood.
56. This gift is called pretaghata 1 which removes all evils.
It is rare in the world and it destroys the evil state.
57. Get a jar of heated gold manufactured by the smith.
Fill it with milk or butter. With full devotion to Brahma,
Visnu, Siva and the guardians of quarters, give the same to a
Brahmana. What avails hundreds of other gifts as compared to
this.
58-59. Brahma, Visnu in the middle, pacifying Sankara
in the east and the guardians of the quarters in their serial order
should be worshipped, O king, with incense, flowers and sandal.
The golden vessel should be gifted together with milk and ghl.
60. This gift is the best of all. It removes even the
1. preta-ghnta — an earthen jar symbolical of the body which is
mortal as the jar itself.
The rites of preta-ghnta are many and start with the death of a person.
Half way from the place of death to the cemetery there is a public shed in
every village where the bearers of the corpse take rest and where the son
of the deceased breaks the earthen jar, offers a rice-ball and cries aloud.
Pretaghata is also a jar whereby the water is poured at the root of a
sacred tree for the propitiation of a departed soul. Obsequial sections in the
Puranas refer to this rite falling on the tenth, eleventh, thirteenth or seven¬
teenth day according to the family custom.
II.28.2
861
major sins. It should be made in good faith, O king, to ward
off ghosthood.
61. Even as the ghost was saying this, O son of Vinata,
the royal army consisting of elephants, horses and chariots
arrived there.
62-64. When the army arrived, the ghost disappeared
but not before it had given a ruby to the monarch. Thereupon,
the king left the forest for his capital. After reaching the city
he performed the aurdhvadehika 1 rites duly in accordance with
the statement of the ghost.
65. With due sraddha performed by the king, the ghost
attained a nice state. Then, what wonder is there if the father
achieves the same with the sraddha performed by the son ?
66. Whosoever hears or tells this holy narrative will not
obtain ghosthood, even though he may have committed many
sins.
CHAPTER TWENTYEIGHT
Gifts for the Ghost
Garuda said :
1. O lord, for the benefit of everyone, please tell me,
how, whether by making gifts or performing holy rites, can the
ghosts be pleased.
The lord said :
2. O bird, please listen. I shall tell you about the gift
which dispels all inauspicious obstacles.
Make a jar of molten gold. Fill it up with ghee or milk.
Worship Brahma, Siva, Visnu and the guardians of the quarters
in the serial order. Then, offer the jar to a worthy brahmin. Of
what avail arc the hundreds of other gifts made by you ?
1. aurdhvadehika —funeral rites, obsequial ceremonies.
862
Garuda Purana
Garuda said :
3. O lord, what is said by you may kindly be explained
in detail. Please tell me, O lord, what are the rites they should
perform for the dead since the moment he breathes his last.
4. What are the rites to be performed in his favour
which can debar him from turning into a ghost ?
5-6. O best of gods, do also tell me what activities, good
or bad, lead one to become a dreadful or fierce-looking preta or
pi$aca. Tell me, O lord of gods, I wish to know all this.
7. Why are the five gems put unto the mouth of the
dead ? Why are gingelly seeds strewn on the ground ? Why are
the Darbha blades scattered beneath ?
8. Why are the feet kept southward ? Why is the ground
besmeared with cow-dung ? Why is Visnu meditated upon and
his hymn recited ?
9. Why do the sons and grandsons walk ahead ? Why do
they offer the gift of a lamp ? Why do they adore Visnu ?
10. Why do they, when ill, make a gift to a brahmin ?
Why do kinsmen, friends and enemies forgive them faults ?
11. Why do they gift gingelly seeds, iron, gold, cotton,
salt, seven types of grains, land or cow ?
12. How does a man die ? What is his course after death.
How does he take shelter in the body being carried (to the
cremation ground) ? I request you, O lord, to explain all this
for the benefit of the world.
13. Why does the son carry the corpse on his shoulders
and the grandson light the fire ? Why is the anointment done
with the butter ?
14. Why is the Tama Sukta 1 recited ? Why is the water
carried to the North ? Why is the sun looked through a cloth ?
15. Why are barley, mustard-seed, durva, stone and
leaves of morgosa enjoined in the rite ? Why do men and
women wear a lower and an upper garment ?
16. Why should the meals be taken along with other
persons on returning home ? Why do the sons give nine
pindas ?
1. Yama-Sukta —RV. 10.15
11.28.29
863
17. Why is the milk in the eastern pot placed on the
cross-road ? Why are the three wooden sticks tied and put on
the cross-road in the night ?
18. Why is an earthen lamp put every night for one
year ? Why should the water be offered in the name of the
dead by the relatives and other people ?
19. Why should the nine pindas be offered ? How is the
gift to be given to the gods and manes. Why is the call made
for the bearers of the corpse ? O lord, why is the rite of pinda
repeated ?
20. What should be given next after the gift of pinda is
made ? Why are the bones collected ? Why is a bed given to a
brahmin in favour of the deceased ?
21. Why is a bath prescribed for the householder on the
second day ? Why on the fourth day ? Why on the tenth day
along with the mourners ?
22. Why should they anoint their bodies with oil. Why
should the corpse-bearers be taken home on return from
the cremation ground ? Why should the corpse-bearers anoint
their bodies with oil on the bank of a stream or a stagnant
reservoir ?
23. The pinda given on the tenth day is accompanied
by meat, why ? Why is the pinda on the eleventh day given
after releasing the bull ?
24. Why the sixteen sraddhas ? Why are the food, water
etc. given everyday for three hundred and sixty days of the
year ?
25. Why is the food put in a vessel for satiating the
dead? O lord, does the mortal man die at the appointed time? 1
26-27. I do not see an outlet, then from where does
the soul go away ? From where do the elements —earth, water,
fire, air and sky pass away ? tell me O lord !
28. From where do the five thieves of the body—greed,
affection, desire, love and pride go away, O lord !
29. Whatever little action has been done, whether good
or bad, whatever gifts have been tendered which procure
merit, where do these go away after the body has decayed ?
1. • Ordinarily no creature dies a premature
death.
864
Garuda Put ana
30. Why is the rite of sapindana done within the year
of death ? With whom is the union of the deceased sought
for and how ?
31. What does in the end happen to the people who
pass away burnt or unburnt or who have fallen off their caste
or who have committed sins or behaved badly or changed
faith 1 or committed suicide or murdered a brahmin or
turned thieves or deceivers ?
32. What happens to that Sudra who drinks the milk of
a brown cow, reads scriptures, wears the sacred thread or
possesses a brahmin wife ? O lord of the world, I am terribly
afraid of that sinner. Please answer my queries, for the welfare
of the world.
CHAPTER TWENTYNINE
Rites after death
The lord said :
1. O noble being, you have put pertinent questions to
me. Listen to my explanation of all obsequial rites for the
benefit of the people.
2. I shall explain the same on the authorities of the
Vedas and Smrti texts. This has not been revealed even to gods
and yogins who are devoted to meditation on the self.
3. Dear, it is a guarded secret, not disclosed to anyone
hitherto. Since you are my devotee I shall keep nothing
hidden from you.
4. There is no salvation for a man without a son 2 . He
can never attain heaven without a son. He must obtain a son,
somehow.
1. Mughals -If the word Maugalya refers to the Mughals who invaded
Bharata from the north-western side, the verse must be a later interpolation.
2.
3 ^
I Ms. 9. 137
11.29.17
865
5. Even if ultimate salvation is not possible, a son will
necessarily save him from hell. The cremation rites should be
performed by the son. A grandson can lit the funeral pyre.
6. By strewing gingelly seeds and Darbha grass on the
ground the attention of the mind is diverted to Vaikuntha.
If the five gems are put into the mouth, life flourishes (in the
next birth).
7. The ground should be smeared with cow-dung.
Gingelly seeds and Darbha grass should be strewn. The sick
man put thereon will be able to bum off his sins.
8. The Darbha bed helps the sick man ascend the
heaven. In the midst of the pack of Darbha grass gingelly
seeds should be strewn.
9. If the ground is not smeared with cow-dung, there is
no purity. If smeared already, it should be re-smeared. Then
alone it becomes pure and holy.
10. Evil spirits, demons, ghosts and terrible giants of
low strata attack the sick man lying on the ground which is not
smeared with cowdung by the people.
11. If the daily homa, Sraddha or washing the feet of the
holy brahmin guests are performed on the bare ground without
the mystic diagram drawn they are no better than left undone.
12. Without the mystic diagram it is not possible to
secure the recovery of the sick. The gods Brahma, Visnu,
Rudra, the goddess Sri and the sacrificial fire preside over the
mystic diagram. Hence, the mystic diagram should be drawn
invariably.
13-14. Otherwise, the dead man whether child, youth,
or old cannot transmigrate. He will be playing about with the
wind. In the aerial form, the dead has no Sraddha rite nor
water libation.
15. Gingelly seeds originate from my sweat, O Garuda
and hence are holy. Asuras, Danavas and Daityas flee from
the place where gingelly seeds are kept.
16. Gingelly seeds, white, black or brown destroy sins
committed by the body.
17. One gingelly seed offered in the holy rite is on a
par with the gift of a drona measure of golden gingelly seeds.
866 Garuda Pur ana
Gingelly seeds offered in tarpana and homa have an everlasting
benefit.
18-19. Darbha grass is bom of my hair and the gingelly
seeds originate from my sweat. Not otherwise. The holy sacred
thread is an essential item in all religious rites. The whole
universe rests on it. Brahma and other deities are propitiated
when the sacred thread is worn in the normal way. When it
is worn over the right shoulder and under the left arm, the
manes are propitiated.
20. Brahma is stationed at the root of Darbha grass.
Kesava is stationed in the middle. Know that Sankara is
stationed at the tip of the Darbha grass. Thus, the three deities
are stationed in the darbha grass.
21. Brahmins, mantras, kusa grass, fire and TulasI plant,
O lord of birds, never become impure, though utilized fre¬
quently.
22. Kusas become impure, when used with pindas.
Brahmins become impure when they partake of preta food.
Mantras become futile when practised by Sudras. The fire in
the funeral pyre is not so holy.
23. O bird, there are five types of boats to succour
saintly men who may otherwise get drowned in the ocean of
worldly existence— Tulasi, Brahmins, Cows, Visnu and the
Ekadasi day.
24. In the worthless but impassable ocean of worldly
existence there are six holy things yielding salvation— Visnu,
Ekadasi, Gafigd, Tulasi. Brahmins and Cows.
25. Gingelly seeds are holy and unparalleled. Similarly,
darbhas and Tulasi too. The three ward off mishaps.
26. Holding the Darbha grass in the hand, the performer
of the rites shall sprinkle water over the ground. At the time
of death, the darbha grass should be strewn near the bed of
the dying person.
27. The dead body should be enveloped with darbha
grass and placed over the bed made of the same grass. Then
it is sure that the dead man will attain Visnu’s region, even
without the recital of mantras.
28. The man lying on the death-bed of Kusa grass on
II.30.5
867
the ground is as pure as a man who has performed expiatory
rites in the world.
29. If the ground is smeared with the Cow-dung and
the death bed is made of Kusa grass, whatever charity is given
therefrom dispels all sins.
30. Salt is on a par with everything divine. It yields
everything the person wishes for himself. No dish tastes sweet
without salt.
31. Hence, salt is favourite with the manes. The gift of
salt leads them to heaven. It is said that salt is originated from
Visnu’s body.
32-33. Hence, yogins praise a gift of salt. Whenever a
brahmin, a Ksatriya, a Vaisya or a Sudra is on deathbed, salt
should be given as a gift. It opens the doorway to heaven.
CHAPTER THIRTY
On bestowing Gifts
The lord said :
1-2. Listen O Garutja, I shall explain to you the best of
all gifts which when rendered with the mantra bhuh, bliuuali,
svah 1 delight the sages and gods—Siva, Indra, etc.
3-4. This great gift should be given for redeeming the
ghosts. He who offers it will stay in Rudraloka 2 for a long
time and then be born as a king. He will be endowed with
comely features, good fortune, fluency in speech, all riches and
unparalleled valour. Leaving off Yama’s region he will go to
heaven.
5. He who. makes a gift of gingelly seeds, cow, plot of
land or gold to a worthy brahmin will have his sins, accruing
in different births, instantaneously quelled.
1. snfo: W:- The three mystical syllables prefixed to the Gayatri
mantra.
2. Rudraloka —The region of Siva covering the Kailasa and the
adjoining mountains.
868
Garuda Purana
6. Gingelly seeds and cows constitute the major gifts and
they quell all major sins. The two should be given only to
a brahmin and never to a member of any other caste.
7. Gingelly seeds, cow, plot of land are given to
brahmins after the rite of sahkalpa 1 . They are not given to
the people of other castes. Sometimes, they are given to
dependents also.
8. Whenever a gift is made to dependents or to women,
it is done without the rite of sahkalpa. Whenever a person is in
death-bed or when there is an eclipse, all kinds of gifts should
be made.
9. When someone is in the death bed it is better to
make the gifts before the life is extinct. A gift made when one
is alive stands in good stead, unimpeded.
10. It is truth, the exact truth that the gifts made when
the sense-organs are operative and when the same are
approved by his son yield endless benefits.
11. During the period of sickness, when the body is
lying on the ground and during transport he will have no
trouble.
12. When the person is in the deathbed with eyes half-
closed, the gift of gingelly seeds alongwith kusa grass to the
lame, the blind and the one-eyed yields an imperishable fruit.
13. Gingelly seeds, iron, gold, cotton, salt, seven grains,
plot of land and cow—each constitutes a holy gift.
14. The gift of iron and gingelly seeds pleases Yama.
The gift of salt wards off fear from Yama.
15. The gift of cotton wards off danger from the ghost.
Cows gifted away enable the giver to cross all difficulties and
save him from the threefold affliction 2 .
] 6. The gift of gold yields happiness in heaven. By
gifting a plot of land one is born as a king. If one gifts gold
and plot of land one shall never experience any torture or
distress in hell.
1. Sahkalpa —a solemn vow to perform an observance.
2. Threefold affliction : adhyatmika—caused by the mind (sorrow,
etc), adlndaivika—caused by fate (pain etc), adhibhautika—caused by
living beings.
11.30.28
869
17. The emissaries of Yama who are as terrific in
appearance as Yama himself bestow boons if gifts of seven
grains are made and they are satiated.
18. By remembering Visnu, one attains the highest goal.
Thus, I have told you all about the goal attainable by the
mortals.
19. If the son on seeing his father lying on the ground
with the eyes half-closed makes gifts with the consent of his
father, he is honoured by the gods.
20. At the time when the father is in the deathbed, the
gifts made by the son exceed the merit one earns by performing
a Sraddha at Gaya. The son prospers and thereby pleases
his family.
21. The father being dead, the sons should perform the
obsequial rites devotedly. Thus, they can make their father
cross the ocean of distress.
22. What avail the abundance of charitable deeds.
Enough that he performs the funeral rites of his father. Even
the horse sacrifice 1 does not merit a sixteenth part of the
merit accruing from all these.
23. The son who makes gifts in favour of his father who
is lying ill in death-bed is honoured even by the gods.
24. The father should make gifts of iron with his hands
fixed in the ground. The giver of gifts never finds Yama terrific.
He will not go to his abode even.
25. Dagger, iron club, baton, sword and lancet are the
weapons in the hands of Yama to curb sinners.
26. Hence, gifts of weapons shall be made. For, this gift
is for the propriation of Yama’s weapons.
27. A child in the womb, infant in the arms, young men
or old men can burn off their sins by means of these gifts.
28. The different emissaries of Yama—Churinas, Sandas,
Markas, Udumbaras are delighted by gifts of iron.
1. asvumedha —a sacrifice wherein a horse is let lose for a year to
wander at will and followed by an army of brave warriors. Whosoever oll'crs
resistance is either killed or subdued. The horse, however, returns to the
place of sacrifice, at the end of the year and is ultimately sacrificed.
The ceremony entitles the sacrificer and the horse to an abode in heaven.
870
Garuda Pur ana
29. Sons, grandsons, kinsmen, clansmen, friends, wives,
etc. of those who do not make such gifts are no better than
the slayers of brahmins.
30. Listen to the course of a man dying on the earth.
The first stage is that of Ativdha (the subtle body in transit);
then that of ghost; then at the end of a year that of a pitr.
31. There are three fires, three worlds, three Vedas,
three deities, three times, three junctures, three Varnas and
three powers.
32-33. Brahma presides over the body of a man from
the foot to the hips. Visnu presides over the body from the
umbilicus to the neck. The manifest and the unmanifest deity
Siva in the form of Rudra is stationed on the head. The deities
Brahma, Visnu and Siva are only the different aspects of the
same godhead.
34. I am the vital air stationed inside the body of
living beings. Considering the inclination of the living being
as actuated by the actions of his previous birth, I mould the
mind and divert it to virtue or evil, joy or sorrow, or things
done or undone.
35. It is I who induce their activities. By actions life
attains heaven, hell or salvation.
36. The prosperity of man, consigned to heaven or hell,
is possible through Sraddhas. Hence, people shall assiduously
perform different kinds of Sraddhas.
37. The names of the ten incarnations of the lord, viz—
Matsya (fish), Kurma (tortoise), Varaha (boar), Narasirhha,
Srirama, Parsurama, Krsna, Balarama, Buddha and Kalki shall
be remembered always.
38. He will be posted in heaven. After enjoying the
pleasures therein when he is born again on the Earth, he will
enjoy riches. 1 He will be endowed with the qualities of
mercy and chivalry. He will have sons and grandsons. He.
will live for a hundred years.
39. He should offer gifts to the needy and adore Visnu
1. Bhagauadgita VI. 41.
11.30.51
871
with the requisite JVyasas 1 or repeat the mantras of eight
syllables 2 or twelve syllables. 3
40. White flowers should be offered in worship together
with food offerings cooked in ghee. Frequent incenses and
scents should be offered and hymns from the Vedas, Smrtis
such as of Manu should be recited.
41. Visnu is mother, Visnu is father. Visnu is kinsman.
If I do not see Visnu nothing is of any consequence to me.
42. Visnu is on earth. Visnu is in water. Visnu is on
the mountain. Visnu is in fiery flames. Everything identifiable
in the universe is with Visnu.
43. I am the waters. I am the Earth. I am the darbha
grass. I am the gingelly seeds. I am the cows. I am the
subjects.
44. I am gold. I am grains. I am honey. I am ghee.
I am brahmins. I am deities. I am Siva. I am mantras :
bhuh, bhuvah, svah.
45. I am the giver. I am the taker. I am the sacrificer.
I am the sacrifice. I am the remover. I am virtue, earth and
water.
46. O bird, I divert a man’s mind to virtue or evil
through auspicious and inauspicious activities. Whatever man
does is actuated by the actions of his previous birth.
47. It is I who induce thoughts of virtue. It is Yama
who induces thoughts of evil. It is I who induce thoughts of
ascetics towards virtue. It is I who accord salvation.
48. O Garuda, the river Vaitarani is beneficent to men
of virtue. After dispelling all sins the virtuous man goes to
Visnu’s region.
49-51. If one makes a gift of a brown cow which grants
all wishes, one is freed from all sins—the sins committed in
infancy, childhood or youth, in previous births, during nights
or mornings, middays or afternoons, at dusk or dawn whether
it is by means of action, thought or speech.
1. Mydsa —touching the limbs of the body with the hand accompanied
by appropriate mantras.
2. Mantra of eight syllables—Om namo Vasurievaya
3. Mantra of twelve syllables— Om namo bhagaoate Vasudcvaya
872
Garuda Purana
52. May cows remain in front of me, may cows remain
behind me, may cows remain ever in my heart. I reside in the
midst of cows. May the splendour of all living beings, the
splendour present in deities remove my sins. May Laksmi
assume the form of a cow and dispel my sins.
CHAPTER THIRTYONE
On bestowing gifts
1. Men tainted by sins go to Yama’s abode. A gift
made in my name accords endless benefits.
2. A person who gifts plots of land stays in heaven for
as many years as the number of steps the land measures.
Those who make gifts of sandals go seated on horse-back.
3. By making a gift of umbrella one will traverse after
death, without difficulty, the paths where other men are
excessively oppressed by the heat of the sun.
4-5. If food is given in gift with the dead man in view
he will be nourished by the same. Men who make gifts of
lamps can traverse those regions infested by terrible darkness,
without the aim or regular form, which shall for him become
illuminated brightly.
6. The gift of lamp is conducive to the pleasure of
those who die in the month of Asvina, Karttika or Maglia or
on the fourteenth day of the lunar fortnight.
7. Lamps shall be gifted daily for a year after the death
for the benefit of the dead in the troublesome path.
8. The pure soul who is engaged in the gift of lamps
shall brighten his path and his family. He shall be honoured
among the luminaries of the sky.
9-10. He who makes a gift of lamps either for the dead
or for himself facing east or north or places them in temples
or in the houses of brahmins will be able to traverse the Great
Path without any distress.
11.31.26
873
11. He who makes gifts of seats, vessels or foodstuffs to
brahmins goes along the path happily and enjoys everything.
12-15. By making a gift of water-jar the thirsty shall
drink water. Vessels, clothes, flowers, rings shall be gifted on
the eleventh day for the dead to attain the highest goal. Thus
those who wish the dead well shall make gifts of the thirteen
articles according to their ability. The dead shall be pleased
thereby. Foodstuffs, gingelly seeds, water-jars thirteen in
number, a ring, pair of clothes should be gifted in favour of
the dead to help him attain the highest goal.
16. He who makes gifts of a horse, a boat or an elephant
to brahmins will become happy.
17. He who makes a gift of buffalo sojourns in many
worlds. A she-buffalo, the mother of the vehicle of Yama,
accords benefit.
18. A gift of betel leaves together with flowers increases
the delight of those who are in Yama’s abode. Being delighted
with that they do not harass him.
19-20. The man who gives according to his ability gifts
of cows, plots of lands, gingelly seeds, gold and an earthen jar
full of water, with the dead in view attains the fruit of the
gift of a thousand water-jars.
21. If a person makes a gift of clothes, the awe-inspir¬
ing terrible emissaries of Yama black and tawny in colour do
not threaten him.
22. By making gifts of potfuls of foodstuffs one shall be
happy in those paths which one should otherwise have to
traverse exhausted utterly and oppressed by thirst.
23. A bed with smooth cotton within and covered by a
velvet cloth should be given to gods and brahmins. By that
the dead man will be freed from ghosthood and rejoice with
deities.
24. Thus, O Tarksya, I have explained to you the gifts
which should be offered when performing obsequies. I shall
now tell you how death enters the body.
25-26. Death is inevitable to all living beings in this
mortal world.
O lord of birds, when the living beings die, the vital air
shrinking to its subtle size comes out of the throat.
874 Garuda Pur ana
27. It may escape through any of the nine apertures or
through the pores of hair or through the palate. The subtle
soul escapes through Apana 1 in the case of sinners.
28. When the vital air escapes, the corpse falls down.
When struck down by Death it falls like a tree bereft of its
support.
29. The earthly matter becomes merged in the principle
of fire. The gaseous matter becomes assimilated in the principle
of wind. The ethereal matter gets dissolved in the principle
of ether and the all-pervasive soul gets merged in Sankara.
30. The five vices—passion, etc. and the five sense-
organs, O bird, are the villains stationed in the body.
31. Lust, anger and egotism are led by the mind which
is the annihilating agent in collusion with merit and demerit.
32. The form of the universe is evolved out of one’s
own activities. The next body it transmigrates to is also the
result of its merits and demerits.
33. Just as a householder enters a new furnished house
after the former has been burnt and destroyed, so also the soul
enters a new body endowed with all objects and the five
sense-organs.
34-36. Many are the excretions and discharges from the
body including faeces, urine, bile, phlegm, marrow, flesh, fat,
and semen. These together with the bones and sinews are burnt
along with the body.
O Tarksya, thus the position of these in all embodied
beings has been clarified.
37-39. Now, I shall tell you how the body looks like.
Human body is a single column of sinews embellished with
two pegs and endowed with the sense-organs in nine operturcs.
It is constantly attacked by the objects, agitated by lust and
anger, tossed by love and hatred, victimised by an unquench¬
able thirst, entrapped in the network of covetousness,
enshrouded in the cloth of greed, bound by illusion but presid¬
ed over by a conscious being. It is, as it were, like a city with
six vestibules with the Purusa in charge thereof.
1. apana —One of the five life-winds in the body which goes down -
words and out at the anus. The other four arc prana, samana, vyana and
udana.
II.32.4
875
40. All the bodies are invested with these attributes and
features. All the deities and the fourteen worlds 1 are present
therein.
41. Those who do not understand themselves are no better
than brutes. The four kinds of living beings have their bodies
of the same nature and same content.
42. Eight million four hundred thousand varieties of
creatures were created by me formerly.
43. They are svedajas, (insects), Udbhijas, (plants),
andajas (birds) and jarayujas, born from the womb, O sinless
one, I have thus explained what you asked me.
CHAPTER THIRTYTWO
The Origin of Life
Garuda said :
1-4. How does life come into being in the four species 2
of living beings ? How are the following formed : skin, blood,
flesh, fat, marrow, bone, the living nucleus, hands and feet,
tongue, generative and excretory organs, hair, nails, joints,
ducts and the different lines drawn over the body, lust and
anger, fear and shame, mind, joy, skin of various colours
punctured with holes and shrouded with a network of fatty
matter. I consider it a wonderful piece of jugglery in this
world of human existence. O mighty one, who is the guiding
hand here ? O lord, let me know all about this matter.
1. Fourteen worlds —Roughly speaking there are three lokas : heaven,
earth and nether region, but according to fuller classification the lokas are
fourteen : seven higher regions rising from the earth one above the other,
viz., *■, cTT, imv, and seven lower regions descen¬
ding from the earth one below the other, viz., , 7RRFT,
and TRIM I
2. Four species : svedaja —generated by warm vapour or sweat
(insects); udbhijja—sprouting, germinating (as a plant); andaja—oviparous
(birds) and jarayuja—born from the womb, viviparous (human beings).
876
Garuda Parana
The lord said :
5. I shall tell you a great secret with the decisive
method of unravelling the same, by knowing which one
becomes omniscient.
6. O Garuda, you have put a pertinent question about
the origin of life. Hence, listen attentively.
7. The first four days of menstrual flow of blood shall
be avoided when the sin of a brahmin’s slaughter resides in her.
8. Brahma had removed this sin from Indra 1 and
apportioned a fourth in women. Hence, even the glancing at
her face during these days shall be eschewed.
9. A woman in her menses is an outcaste on the first
day, a slayer of brahmin on the second day and a washer¬
woman on the third. She becomes pure on the fourth day.
10. After seven days, she becomes pure enough to take
part in the worship of manes and deities. If conception takes
place within seven days the progeny is impure.
11. Whatever be the thoughts of parents during the
intercourse, like that is the progeny. There is no doubt in this.
12. If the sexual intercourse takes place on even nights,
boys are conceived and if on odd nights girls are conceived.
Hence, it is better to have sexual intercourse on even nights, 2
leaving the first seven days after the menstrual discharge.
1. Indra slew Vrtra and thereby incurred the sin of Brahmahatyd
Brahma removed the sin and apportioned the fourth part in the women
during the days of menstruation.
2. By sexual intercourse on odd nights, girls are born, on even nights
sons arc born. MS III. 45-48
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11.32.25
877
13-14. The sixteen days from the appearance of blood
are the days of heat for women in a general way. If conception
takes place after the intercourse on the fourteenth night, the
son born will be virtuous and endowed with good qualities and
good fortune. Ordinary people will never get such an auspicious
chance, O lord of birds.
15-16. Conception, usually, takes place within eight
days. On the fifth day the woman is given sweet dishes which
is a good tonic for the embryo. Astringent and pungent things
should not be taken at all. The woman’s parts can be likened
to a medicinal vessel. The seed of a man is like an ambrosial
food.
17. A man depositing his semen in her vagina is actually
sowing a seed. For the proper growth of the child she should
avoid excessive sunshine. Cooling articles should be resorted to.
18-19. On the night auspiciously selected for the inter¬
course, the pair should chew betel leaves and apply scents and
sandal paste over their bodies. The ideas and thoughts that
hover in the mind of the man at the time of intercourse have
a lasting influence in moulding the character of the child
conceived.
20. The semen mixing with the blood causes the foetus.
The foetus develops in the womb like the moon in the sky.
21. The consciousness is present in the semen in the
form of a seed. When love, mind and semen act in unison, a
secretion takes place in the womb.
22. If the blood is predominant at intercourse, the child
will be a girl. If the semen is predominant, the child will be
a boy.
23. If the semen and the blood are of equal potency, the
child will be a eunuch. The nucleus of the foetus is formed
within a day. It becomes frothy bubble in five days.
24. Within fourteen days it becomes a mixture of flesh
and lymphatic substances.
25. It becomes a solid flesh in twenty days, sufficiently
strong (in twenty five days) and (after that) it begins to
develop gradually. The foetus would have assimilated complete¬
ly the five elements within a month.
878
Garuda Purana
26. By the time the two months are over, the fat and
the skin are evolved. The marrow and the bones are formed
in three months time. The hair and the heels are formed in
the fourth month.
27. The ears, nose and the belly are formed in the fifth
month. The throat, back and the reproductive organs are
developed in the seventh month.
28. By the eighth month, all the limbs are completed.
In the beginning of the ninth month the child in the womb is
fully developed.
29. Whether the child be a girl or a boy or a eunuch
it comes out in the ninth or tenth month.
30-32. Equipped with three energies, big-eyed, endowed
with six kosas, five indriyas, ten nadls, ten pranas, the child
as such is known by the Yogins. Marrow, bones, semen, flesh,
hair, blood are the six kosas of the paiicabhautika body of a
creature. This paiicabhautika body develops in the ninth or
tenth month.
33. Then being dragged by the wind in the womb,
agitated with pain, nourished by the susumna nerve in the
woman’s womb, the same comes out.
34-36. The principles of earth, water, fire, wind and
ether envelop it through the coils of sinews. O lord of birds,
the parts predominant in the principle of earth are skin, bones,
nerves, hair and flesh. O son of Kasyapa, listen to those
predominant in the principle of water.
37. The saliva, urine, semen, marrow and blood
constitute the parts predominant in the principle of water.
They should be realized carefully.
38. Hunger, somnolence, thirst, lethargy and brilliance,
O lord of birds, are considered by yogins as constituting the
qualities of fire in the human constitution.
39. Love, hatred, bashfulness, fear and delusion are
the qualities, O bird, derived from wind.
40. Running, breathing, contracting, stretching and
thwarting are the qualities of wind in the physical body.
41. O bird, resonant sound, cavity, gravity, hearing
and supporting everything are the qualities of Ether.
11.32.56
879
42. Ears, skin, eyes, tongue and nose are the five sense-
organs. Hands, feet, rectum, phallus and speech are the five
organs of activity. "
43-44. There are ten principal nerves in the body :—
Ida, Pingala, Susumna, Gandharl, Gajajihva, Pusa, Yasa,
Alambusa, Kuhu and Sankhinl.
45. The ten vital airs stationed in the body are Prana,
Apana, Samana, Udana, Vyana, Naga, Kurma, Krkara,
Devadatta and Dhananjaya.
46. The wind accords vitality and takes the assimilated
food to all the joints of the body.
47. The food, as soon as it is taken, is split into two by
the wind.
48-49. The digested food enters the rectum and the
solid and liquid waste matter goes out separately. The prana
blows on the gastric fire from below, over which food and
water are brought by the wind. The fire thus blown separates the
waste matter and the nutritive element.
50-51. This waste matter goes out of the body in the
form of twelve types of waste matter. Ears, eyes, nose, tongue,
teeth, navel, rectum, pores in the body, nails, kidneys are the
passages through which the waste matter gets out. The six-
chambered body, is evolved out of the mixture of semen and
blood.
52. O son of Vinata, the roots of hair in the body are
thirty five millions and the teeth are thirtytwo in number
usually.
53. The nails are twenty and the hair growing on the
face and head are seven hundred thousand. Generally, the
fleshy matter in the body weighs about a thousand palas.
54. O bird, the blood is a hundred palas in weight
as mentioned by elderly persons. The fat is about ten palas
and the skin is about that much.
55. The marrow is about twelve palas in weight and
the blood plasma is three palas. The semen is two Kudavas
in volume and the manstrual blood is one Kudava.
56. The weight of the phlegmatic matter is six and a
half palas. Faeces and urine are in accordance with indigested
880 Garuia Purana
food and drink. This is the physical body and I shall mention
its all-pervasive character.
57. Pleasure, pain, fear and welfare—these come to a
person by actions alone.
58-59. Out of the embryo the wind drags the living being
whose head is downwards and feet upwards, the palms of the
hands on the flanks of knees, the thumb and fingers of the hand
on the knees, the eyes and nose on the back and the centre of
the knee.
60. Thus the living being in the embryo of the mother
develops gradually. The bones attain hardness. Life is sustained
by food and drink.
61. The tubular organ Vapyayani is set close to the
navel part. The child in the embryonic state is fastened with a
cord to the aperture therein. He comes out of confinement
(along with the cord) in the scheduled time.
62. In the womb he eats and drinks whatever is eaten
and drunk by the mother. Thereby he receives nourishment
and develops in form.
63. In the womb he recollects the past events and
happenings of worldly affairs. Tormented from all sides he feels
depressed.
64. “As soon as I leave the womb I shall be very
cautious. I shall never repeat mistakes. I shall so act that I
may not be born again.”
65. The living being thinks thus and further recollects
events of hundreds of past births—events which accrued to him
from causes known and unknown.
66. Then at the scheduled time the living being emerges
from the embryo with the head downward in the ninth or
tenth month.
67. While leaving the womb he suffers and faints. When
he comes out of the womb he cries in anguish.
68-69. Then with the touch of air he obtains a little
relief and comes to consciousness. Then the hypnotising power
of Visnu overpowers him. Deluded by that power he loses power
of discernment.
70. In childhood he remains in that state; passing
through childhood he attains youth and old age.
11.32.82
881
71. Then he succumbs to death, then he attains birth.
Thus, on the wheel of existence he is made to rotate like the
potter’s wheel.
72. Sometimes he goes to heaven, sometimes to hell.
In heaven or hell he reaps the fruits of his activities.
73. Sometimes, when he has exhausted the merit of his
actions he descends to the earth by the residue of his merits.
Heaven or hell is not a permanent abode, this you should know,
O best of birds.
74. People going to hell suffer from extreme tortures
which they derive from their hellish activities. Their tortures
increase when they see their companions enjoying in heaven.
75. Extreme distress awaits the inmates even in the
celestial region inasmuch as the thought of fear haunts their
mind from the very start they enter heaven that after their
merits are exhausted they would be thrown into hell.
76. Looking at the tortures suffered by the people in
hell, the residents of heaven feel that after the expiry of their
merit the same fate awaits them in hell. Thus all the while
they remain discomfortable in heaven.
77. A Jiva in the embryo is put to great suffering. He
suffers in childhood and old age as well.
78. In youth he suffers from the evil effects of vicious
desires, jealousy, rage. He is afflicted by bad dreams. Old age
ends in death which is extremely painful.
79. Being dragged by the emissaries of Yama he is thrust
into hell. From hell he descends to the earth to suffer again the
utmost pangs of birth and death.
80. Thus, on the wheel of this universe, people are made
to rotate like the potter’s wheel and are tortured incessantly,
tangled by the noose of their actions.
81. O bird, there is no pleasure whatsoever in this world
abounding in a multitude of sorrows. O son ofVinata, people
should endeavour for salvation.
82. Thus, I have told you all about the child in the
womb. I now answer your further query in the serial order, if
you desire to hear.
882
Garuda Parana
Garuda said :
83. I am satiated with the answer to both of my queries.
I implore you, now, to answer my third query too.
84. You have asked me what should be done for a dying'
person. Now listen, I shall tell you my answer in brief to your
query.
85. Knowing that the person is going to die, he should
be bathed with cow-urine, cowdung, sacred clay, water from
sacred rivers and other waters sanctified by Kusa grass.
86-87. He should be dressed in pure, auspicious, clean
clothes. He should be laid on earth besmeared with cowdung,
bestrewn with darbha grass, with tips pointed to the south and
overspread with gingelly seeds.
88. His head should be put in the east or in the north
with gold in the mouth.
89. O lord of birds, Salagram stone and Tulasi leaves
should be kept nearby. An earthen lamp should be kindled. He
should utter : Orh namo bhagavate Vasudevaya.
90. He should draw Om at first, worship the same and
offer charity.
91. He should worship lord Visnu with flowers, incense
etc, and pay homage glorifying his deeds and concentrating on
him with sincere devotion. He should offer charity to the
brahmins, poor and the indigent.
92. He should give up attachment for the son, friend,
wife, fields, corns, wealth and set his heart on Visnu.
93. He should recite Purufa sukta if he is in distress, O
good one. If he is dying and is unable to recite, the sons and
other relations should do the same.
94. I have told you all that can be done when death is
imminent. Now, I shall tell you, in brief, the fruits of all these
activities.
95. Bath purifies a man, removes impurity. Meditation
on Visnu yields all sorts of fruits.
96. A blade of darbha grass takes him to heaven. There
is no doubt in this. Bath with water mixed with gingelly seeds
and darbha grass is as much sanctifying as the bath at the end
of sacrifice.
11.32.110
883
97. A circle should be drawn around the dying person,
for, it is said, Brahma, Visnu, Rudra, LaksmI and fire
reside within the circle.
98. If he is laid on earth with his head eastward or
north-ward, O lord of birds, he reaches the sublime regions if
his sins are minimum in life.
99-100. If five gems are put into his mouth, knowledge
dawns upon him.
In this shadowy world of unsurmountable difficulties, the
following six incite devotion : meditation on Visnu, observance
of vow on the eleventh day of the month (ekadasi), listening
to the Bhagavadgita, worship of the sacred plant TulasI,
brahmins and cows.
101. By muttering the mantra Om namo bhagavate
Vdsudevdya, one is completely absorbed in Brahma. Even by
worshipping me alone, one can reach my region direct.
102. In the obsence of entanglement, attachment
vanishes by the knowledge as revealed in the Purufa Sukta.
103-104. But one who has other sources as well obtains
reward in proportion to the additional sources. All those
sources he should utilize for the pleasure of lord Visnu. I have
thus told you in detail the benefits derivable from ablution, etc.
105-106. The various features of the cosmos are present
in the body as well. The various worlds, mountains, continents,
oceans and the planets like sun, etc, are all present in the body.
107-108. The sole of the foot h at ala 1 (the netherworld
of that name); the upper surface of the foot is vitala ; the knee
is satala; the calf is talatala; the thigh is rasatala; the private
parts are mahalala. The patala is in the hips. Thus the lower
worlds are explained and must be noted by the learned men.
109-110. The Bhur is stationed in the centre of the navel;
the Bhuvar is above it. The Svar is in the heart. The Mahar is
in the throat. The Janas is in the mouth; the Tapas is on the
1. Seven lower regions descending from the earth one below the
other are named Atala , Vitala , Satala , Talatala , Rasatala , Mahdtala and Patala
while seven higher regions rising from the earth one above the other are
called Bhur, Bhuvar f Svar, Mahar , Janas t Tapas , Satya or Brahma.
884 Garuda Purina
forehead and the Satya or Brahma is in the aperture of the
head. Thus the fourteen worlds are explained.
111-112. The mount Meru is in the triangular shoulder
blade. The mount Mandara is in the lower angle i.e. hips. The
mount Kailasa is in the right angle. The Himalaya is in the
left angle. The mount Nisadha is in the- upper surface. The
Gandha-madana is to the right and the Ramana is in the linear
section in the left side. Thus, the seven great mountains are
present in the body.
113-114. The Jambu dvipa is stationed in the bones;
the Saka dvipa in the marrow; the Kusa dvipa in the flesh, the
Kraunca dvipa in the head; the Salmali dvipa in the skin: the
Gomeda in the hair; the Puskara dvipa in the nail and
oceans thereafter.
115-116. The salt ocean is stationed in the urine; the
milk ocean in the milky exudations of the body. The wine
ocean is stationed in the phlegm; the butter ocean in the
marrow; the rasa ocean in the lymphatic secretion; the curd
ocean in the blood; the water ocean in the region of excreta
and the ocean of sugar cane juice in semen.
117-119. The Sun is stationed in the sound-circle; the
Moon in the spot-circle; the Mars in the eyes; Mercury in the
heart; the Jupiter in the navel; the Venus in the semen; the
Saturn in the umbilical region; Rahu in the mouth and Ketu
in the feet. The planets are stationed in the body. Thus, the
body is divided from head to foot.
120-123. Those who are born must die too. Hunger,
thirst, unconsciousness and the affliction due to the bites and
stings of serpents, scorpions and flies have all their origin in
Rudra. O bird, the base wretches who sin and who are
devoid of mercy and virtue are dragged through scorching sand
and blazing fire, seized by their hair by the servants of Yama.
124. They live in the region of Yama and when they are
reborn they will be born in cottages. O Tarksya, thus, man is
born in the mortal world as a result of his own actions.
125-126. The five characteristics, viz. the span of life,
action, wealth, learning and death are created in men even as
11.33.2
885
they are in the womb. The life is born as a result of action; it
is dissolved as a result of action.
127. Happiness or misery, fear or welfare are the results
of actions. The foetus lies in the womb with the feet up and
the face downwards.
128. From the moment of birth the Maya of Visnu
enamours and deludes the life. The life takes its birth with its
association brought about by its own actions.
129. Due to merit, man enjoys pleasures in heaven and
is fortunalety born in a noble family 1 . If he is sinful in actions
he is born in a mean-minded family.
130. He becomes poor, sick, foolish, sinful and miserable.
O son of a sage, I have thus told you the various features of
the birth of a life.
CHAPTER THIRTYTHREE
Thx world of Tama
Garu<j.a said :
1. What is the extent of the region ofYama ? What is
its expanse in proportion to that of the three worlds habitated
by the mobile and immobile beings ? Please tell me the length
of the pathway as recorded by tradition.
2. O lord, what are the merits or demerits, sins or
virtues, as a result of which men go there. Please tell me all
concerning this.
1. The same idea is found in the Bhagavadgita VI. 41
VMfat ’sffatTT »rt tfPra^sfsT3TT# II
In V. 128 above, a reference was made to life’s associations that deter¬
mined the future birth of man. Here the Purana speaks of his enjoyments in
heaven and rebirth in a pious noble family. Because of the predominance of
impulses to enjoyment his release is not possible.
886
Garuda Purina
The lord said :
3. The distance between the mortal world and the
region of Yama is eighty six thousand yojanas (one million
thirtytwo thousand kilometres).
4. The pathway is so hot as the red hot copper. It is:
impassable. It blazes. Sinners among men, of confused thoughts,
go there.
5. There are many sharp thorns of awful appearance.
The area is entirely covered by the burning fire.
6. There is no shady tree where the people can take rest.
Their own actions in the form of the nooses of Yama drag them
on.
7. On the way, there is no provision to sustain life. No¬
water is available whereby thirst can be quenched.
8. Many are oppressed by hunger and many by thirst
on that High path. On that impassable path of Yama many
shiver with chillness.
9. The Wayfarers find the path difficult in accordance
with the gravity of their sins. They are helpless, miserable and
confounded as they plod on.
10. Some bemoan piteously, some speak harshly. Agitat¬
ed by the effects of their actions they undergo endless distress.
11. O bird, that pathway has some special characteristics.
Those who have been devoid of convetousness in the world
procceed along that path peacefully.
12. The various gifts that people make in the world
stand them in good stead in the region of Yama. They go-
ahead (and make everything comfortable).
13. Sraddhas and water libations are of no avail to the
sinner. These wretches hover here and there in their aerial
form.
14. O good one who are devoted to virtue, the pathway
has been narrated to you thus. Now I shall tell you the hard¬
ships one has to undergo on the way to the region of Yama.
15. The city of Yama is in the southwest direction. It
is wholly adamantine, divine and impenetrable to deities as
well as demons.
16. It is square in shape with four entrances and seven
11.33.28-29
887
outer fort walls. Yama is seated inside together with his
messengers.
17. The city extends over a thousand Yojanas (1200
km.) and is studded with gems resplendent like lightning,
blazing fire and the sunshine.
18. The special palace of Yama with its golden splendour
is very extensive and twentyfive yojanas in height.
19. It is decorated with jewels of lapis lazuli and there
are thousands of pillars all round. There are many pearls over
the windows from where hundreds of flags and banners hang
downwards.
20. It is resonant with the sound of hells, hundred in
number. Hundreds of festoons cover them. It is embellished in
various ways as mentioned here and in many other ways as well.
21. The lord of justice is seated therein his auspicious
judgement seat which is ten yojanas in width and which
resembles the blue cloud.
22. Yama knows virtue, practices virtue and is bene¬
volent to those who are virtuous. He is terrifying to the sinner
and sweet to the virtuous.
23. The wind blows there very gently. Many festivals
are celebrated there. Many sages conduct discourses there.
Different musical instruments are played.
24-25. In the centre of the city, just near the entrance
(to Yama’s palace) Citragupta’s palace is situated. It is twenty-
five yojanas in length and ten yojanas in height. Highly divine,
it is surrounded by an iron-wall. There are hundreds of streets
where people move about and the whole city shines with
hundreds of banners.
26. Citragupta’s palace is gay with hundreds of lamps
burning and hundreds of musical notes reverberating. It is well-
painted by those who are experts in the art of drawing and
painting.
27. There, seated in his wonderful driving seat he
calculates the age of human beings and others.
28-29. He never commits any mistake in the matter of
merit or demerit. Whatever the man acquired in his various
births good or bad along with his eighteen defects is written
888
Garuda Purina
down by Citragupta. To the east of Citragupta’s palace is the
building of the Fever.
30. To the south is the abode of Colic pain and the
Spider Tumour. To the West are the abodes of the Noose of
Kala, Indigestion and Non-relish for food.
31. To the north of the central seat, the abode of Cholera
can be seen. To the north-east the abode of Head-ache and
to the south-east the abode of Unconsciousness.
32. Dysentery resides in the south-west and the Burning
sensation in the north-west. Citragupta is ever surrounded by
■these. Whatever job is executed by them is immediately
written down by Citragupta.
33. O Tarksya, the messengers stay in different places
at the threshhold of the palace of Dharmaraja torturing the sin¬
ful wretches of evil human beings.
34. Men are bound with nooses by the messengers of
Yama and thrashed with heavy iron clubs. All that is in
accordance with their own evil actions.
35. They are hit and beaten with various weapons and
different mechanical devices. They are split with saws and
scissors as though they were pieces of lumber.
36 Others are burned and baked with blazing coal as
though they were balls of iron.
37. Others are seen being dragged here and there on the
ground and chopped with sharp knives. They are seen wailing
and shouting. All this is due to their own evil actions.
38. Some are fettered. Some are fried in oil. Thus,
the sinners are tortured by the messengers of Yama.
39-40. Others in millions are heard shouting: ‘Give,
Give’ and demand repayment of debts. Thus, O Tarksya,
are hells for the sinner. Should I describe them in detail ?
They have already been described in the sacred codes. I shall
now explain the benefit accruing from gifts whereby the person
feels pleasure-even in hell.
II.34.7
88 !>
CHAPTER THIRTYFOUR
Results of Virtue and Sin
The lord said:
1. O Tarksya, listen to the precise traits of virtue and
sin. The merit and demerit go ahead of men.
2. In the Krta 1 age they extol penance; in the Treta
they extol knowledge, in the Dvapara sacrifices and charities,
and in the Kali only gifts are extolled.
3. Those who recite the mantras mentioned in the
smrtis and perform IftapRrta 2 and other rites as far as they can,
are never assailed by sins.
4. Men who grow trees by the roadside and who dig
tanks and lakes, go along this highway very happily.
5. He who gives fuels (here on the earth) is never tor¬
tured by snowfall, ice or chillness in the abode of Yama. He
finds his way warm and pleasant.
6 . By giving gifts of plots of land men go along that
road fully satisfied, decorated and richly adorned by fragrant
flowers. All their wishes are fulfilled. He who has gifted plots of
land is deemed to have gifted gold, gems, pearls, jewels and
clothes.
7 . The gifts that men make in the world stand in
good stead in their pathway leading to Yama’s palace.
1. Four ages : The ages are four : Krta or Satya, Treta, Dvapara and
Kali.
The duration of each is said to be respectively 1,728,000; 1,296,000;
864,000 and 432,000 years of men, the four together comprising 4,320,000
years of men which is equal to one Mahayuga. It is also supposed that the
regularly descending length of the yugas represents a corresponding physical
and moral deterioration in the people who live during each age, krta being
called the golden and kali or the present age the ‘iron’ age.
2. If(apurta —I s(a means personal piety. Purta means works for the
benefit of others. Compare
Ct+irM+4j^M #rTFlt |
SMMdH ' H I < T Hf : II
890 Garuda Pur ana
8. Different sorts of dishes and foodstuffs which the
sons offer serve the purpose of the pitrs.
9. It is the same atman that is known as son. 1 It is the
son who comes to the succour of his father in the abode of
Yama. It is he who saves father from hell. He is therefore
called putra (son). 2
10. Hence, a son should perform Sraddha till his death.
The dead man, moving about in his subtle body, will derive
enjoyments thereby.
11. At the time of cremation in the funeral pyre if water
libations are offered by the descendent, the dead man goes to
Yama’s abode in all pleasure.
12. In an earthen vessel which is not baked, milk should
be given for three days for propitiating the dead. Three pieces of
things should be tied with a string and dropped on the cross¬
way.
13. O bird, the dead man in his aerial form in the sky
will be drinking the milk on the first, second and third day.
14. On the fourth day, the bones should be collected by
the son along with his nearest relatives. After that, he should
give water-libation to the deceased.
15. The water-libation should be made in the first three-
hour period, not later in the forenoon nor at midday nor in the
afternoon nor during dawn or dusk.
16. The first water-libation should be performed by the son
along with the members of the clan and kinsmen. It can be
performed by the members of the same caste or even by those
of other castes.
17. No brahmin should offer water libation to a Sudra.
In that case, he will be violating the sacred code of conduct.
18. At the death of a Sudra if a brahmin takes firewood
to the funeral pyre or follows the corpse he becomes impure
for three days.
1. Atman as ton '414*1 I
3TTc*TT # 'Tsffrmifa— §B 14.9.4.8
2. The son as the saviour of his father. Compare
WHIM) 4T+K fwt I
otmcKts sffarT: II
11.34.29
891
19. After three days he should take bath in the river that
joins the sea, perform hundred pranayamas and drink ghee in
order to regain purity.
20. A Sudra can offer water-libation to the member of
any caste; a Vaisya to the member of three castes. A Ksatriya
to the member of two castes; but a brahmin to the member of
his own caste.
21. If they go to offer water-libation, the members of
the clan should eschew the use of tooth-pick twigs for nine days,
O son of Kasyapa.
22-23. O foremost among birds, if a person joins the
funeral either on the way to the cemetery or in the house of
mourning he should leave the party after cremation only at the
same place or in the house itself. This is what is laid down
by the learned. The women go ahead and the men follow. 1 They
should sit on a rock and perform acamana.
24. There must be sufficient water in the vessel to cover
up the mustard seeds and the Durva grass should be strewn on
the top. Those who took part in the cremation rites should
chew mergosa leaves and take oil bath.
25. Members should cook food for the party, outside the
house. They should not eat meals prepared inside the house.
They should take food in earthen vessels, avoiding shallow vessels.
26. They should remember the virtue of the dead and
recite Yama-Gatha. 2 They should realize that the auspicious
and inauspicious is brought about by the actions alone.
27. Even when he enters the new body the dead man is
associated with the residual merits and demerits.
28. After the ten days’ rites are completed, the dead
man’s soul enters the new body. When the nava sraddhas to¬
gether with the sixteen others are performed, a new body is
created for the soul.
29. The descendants help to shape a body for the soul,
either with the gingelly seeds or the holy grass and put up the
five jewels in the mouth for the body to grow.
1. But according to the custom prevalent in northern India, men
precede women when the corpse is being taken to the cemetery while
the process is reverse on return.
2. RV. X. 14.
892 Garuda Purana
30. If there is no menstruation, no conception takes
place. Therefore the descendant should be careful not to eschew
the rite of strewing the gingelly seeds and the darbha grass on
the earth.
31. He may be born among the cattle or among the
stable. Wherever he is born the sraddha reaches him.
32. Just as the arrow discharged by the archer reaches
the goal, so the sraddha reaches the person for whom it is
performed.
33. No sraddha can propitiate the soul so long it does
not enter the body. If the soul is not propitiated duly during
the ten days (after it leaves the body) it will have to wander
in the ether without food, agitated by hunger.
34. The soul (of the deceased) stays in the water for
three days, in the fire for three days and in the ether for three
days. For one day, it stays in Indra’s heaven.
35. When the body has been burnt in fire, the descen¬
ded should offer water libation to the departed soul. The
mourners should take bath and feed upon the cake or the rice-
meal.
36. They should perform the Navaka sraddha on odd
days, viz., the first, third, fifth, seventh, ninth and the
eleventh.
37. Whether at the threshold of the house or at the
cremation ground or in a holy place or in a temple, wherever
the first day’s rites are performed, the concluding rites too
should be performed there.
38. The Sraddha on the eleventh day is common to all
castes. There is a ceremonial ablution for purification.
39-40. After performing the eleventh day sraddha they
become free from impurity accruing from death. After the
ceremonial bath, they should gift a bed to the brahmana. This
releases the dead from pretahood. If there is no member of the
same clan for the performance of the rite, another man can
perform the same.
41. Of whatever eatable the pin^a is made on the first
day as prescribed, the same should be used for the entire
sraddha.
11.34.55
893
42. The sraddha should be performed for ten days,
pronouncing the name and gotra of the dead but without
mantras. Whosoever performs the sraddha should enter the
house discording the clothes he wore at the sraddha.
43. Whether of the same lineage or of a different clan,
a man or a woman, whosoever performs the first day’s rites
shall perform the concluding rites on the tenth day as well.
44. With the offering of ten pindas by the descendant
the soul acquires a new body just as the foetus does in the ten
months in the womb.
45. The rite of pinda and water-libation shall continue
as long as there is impurity accruing from death. This is
applicable to the members of all castes.
46-47. When impurity is far three nights, three pindas
should be given on the first day, four on the second and three
on the third day. Milk and water should be given in separate
cups. Ekoddista should be done on the fourth day.
48. By the pinda of the first day, the head is formed.
Eyes, ears and nose are formed on the second day.
49. Cheeks, mouth and neck are formed on the third day.
Heart, sides and stomach are formed on the fourth day.
50. Waist, back and anus are formed on the fifth day.
Thighs are formed on the sixth and ankles are formed on the
seventh.
51. The calves are formed on the eighth day, O lord.
Feet are formed on the ninth and hunger on the tenth.
52. On the eleventh day, the pintja is offered to the
dead man along with meat. Bread and cooked rice together with
milk should be offered to a brahmana after washing his feet.
53. The sixteen sraddhas to be performed on the eleventh
day are in anticipation of the twelve monthly sraddhas, the
eleventh day sraddha, the tripaksa, the six weekly sraddha
and the two six monthly sraddhas, O bird.
54. The day on which the death has occurred is the
basis for all monthly and annual sraddhas. That month is the
first one when the eleven days are completed.
55. That is the first sraddha which is performed by the
hand of the dead at the spot of death or at the seat of the
brahmana. Eleven days should be counted from this date.
894
Garuda Purana
56. For all monthly sraddhas the tithi falling on the
day of death is the base. During the rikta days and tripaksa,
tithi is not reckoned by scholars.
57-58. If the man dies on the full moon day, the fourth
day is deficient for him. If the man dies on the fourth or the
ninth day, the fourteenth day is deficient for him. The deficient
days are called riktas by the experts.
59. The food that is cooked on the eleventh day with the
dead man in view should be discarded on the cross-roads and
the performer should bathe again.
60. Since the eleventh day, a potful of corn with water
should be gifted to a worthy brahmana every day for a year.
61. The bones in human body number three hundred
and sixty.
62. These bones are nurtured by gifting the water-pots.
When the water-pot is gifted, the ghost obtains relief.
63. If a person dies in the forest or at an odd place,
cremation may take place on any day but impurity will be
counted from the day of death.
64-65. By gifting a vessel full of gingelly seeds, incense
■etc. the brahmin is purified on the eleventh day, the ksatriya
on the twelfth, vaisya on the fifteenth and sudra in one month
from the day of death. The same period holds good in case of
birth as well.
66. Three nights in three months, two fortnights in six
months, the day before the year is complete, water-oblations
should be made with the dead in view. By acting in this way
the caste men obtain purity.
67. Since the eleventh day from the date of death, the
pinda should be given every day for a year after worshipping
Vasudeva.
68. As the rays of the sun cover the stars, so does the
Pinda cover the pitrs. Never one becomes a ghost, if the pinda
is given by the descendent.
69. O foremost among birds, the deities extol the gift
of a bed. Man’s existence on the earth is not permanent. There
is no guarantee that after death the descendent would gift the
bed.
11.34.83
895
70. The relationship of ordinary kinsmen or even of
father lasts as long as the man lives. After death seeing the
gulf in between, love ceases to operate in a trice.
71. The self alone is the kinsman or the enemy. 1 Even
as he lives one shall think of this and perform his duty piously.
72. “After my death who will be there to gift a bed of
silk cloth.” Thinking thus, he should gift things with his own
hand while he is alive.
73-78. The bedstead should be of good wood, ornament¬
ally inlaid and engraved. The bolts and cross-bars should be
golden. It should be covered with red velvet cloth. The pillow
should be nice and exquisite. It shall be fumigated with incense
and scents. A golden idol of Lord Visnu and Laksmi should be
put on the sides. A vessel full ofghee, betel icaves, saffron powder,
camphor, sandal paste should be placed near by. A lamp, a pair
of sandals, umbrella chowries, seat, vessel and the seven kinds of
grass hould be kept near the bed. Other requisites of man going
to sleep, such as drinking pot, mirror, etc., should be kept ready.
The cot should be embellished with a covering of five colours.
The bed should be gifted to a brahmin after duly worshipping
him. This gift of bed will bestow pleasures of heaven upon
the giver. The brahmanas should be honoured duly and provided
with five clothes.
79. They should be given ornaments for ears, neck, fingers
and arms and vessels necessary for domestic use.
80-81. They should be given water for washing feet or
sipping and five gems along with raw rice grains. While
making the gift the giver should pronounce: O Krsna, just as
your bed in the milk ocean is never without Laksmi, so also
let my bed be never empty in all births I take.
82. With this prayer to lord Krsna the bed should be
given to the Brahmin. The same procedure is prescribed even
when the gift is made on the eleventh day.
83. Even if a kinsman makes this gift, the dead man will
be happy in the other world, nourished by the articles of gift.
O lord of birds, a special thing to be noted I mention now.
1. Compare : dlrMMJHUBWtT I
aTTc^tf POTTT^T: II Bh. G. VI. 5.
896 Garuda Pur dr. a
84-86. Whatever had been regularly used by the deceased
formerly, the garments, vessels or vehicles, whatever had been
liked by him before should be made over as gifts. Among the
gifts, the gift of bed makes the dead man extremely happy
in the city of Indra or Yama.
87. The wry-faced attendants of Yama will not torment
him. He will never be oppressed by excessive heat or cold.
88-89. As a sequel to the gift of bed he will be free
from the bondage of actions. Even if he had been a sinner he
is sure to go to heaven, seated in a splendid aerial chariot
and attended by celestial damsels. The dead man shall stay in
heaven till the final deluge 1 when all living beings are
destroyed.
90. The woman who performs nine or sixteen
sraddhas and the regular monthly rites for the whole of year
and also makes the gift of bed for her husband will have an
everlasting welfare.
91. While alive she will be of some benefit to her hus¬
band 2 . Adhering strictly to truth, she will lift up her husband
from hell.
92. For favour of the dead woman, a golden doll,
saffron powder, collyrium, clothes, ornaments or bed can be
gifted in the following manner.
93-94. What is useful to women, ornaments, etc., the
garments worn by the dead woman should all be collected and
placed properly. Then the guardians of the quarters, the deities
of planets, the images of Vinayaka, should be worshipped.
95. Then the performer of rites wears a white cloth
after the ceremonial bath and takes a handful of flowers. He
stands in front of the brahmin repeating the following mantra:
96. “This is the idol of the dead (woman) with all the
necessary requisites and gems. O brahmin, this is gifted to you.
97. The Self itself is Sambhu, the auspicious Gaurl and
Indra together with all the deities. Hence, the bed is being
gifted. May her soul be gratified.”
1. Final Deluge —When the universe is destroyed at the end of a kalpa.
2. Elsewhere, the Purana extols the self-immolation of woman by
ascending the pyre of her husband.
11.34.109
897
98. The gift of bed should be made to the preceptor or
to a brahmin burdened with a big family. After accepting the
bed the brahmin shall exclaim with pleasure—‘‘Ha ! who has
given me this.”
99. Then after bowing to the brahmin and circum¬
ambulating him he should be allowed to go. Thus, O bird, the
gifts are made to the brahmin.
100. Gifts of cow, house, bed or virgin should not be
made to many simultaneously. If gifts are divided among
brahmins they bring about the downfall of the giver.
101. O Tarksya, listen to the benefit that accrues to one
who makes a gift thus. For a hundred divine years or more he
is honoured in heaven.
102-104. As a result of the gift of a bed he acquires more
benefit than he would by performing holy rites in vyatipata 1 or
Karttika month or at the confluence of two ay anas 2 or eclipses
of sun and moon at th'e holy city of Dvaraka 3 4 5 6 , Prayaga, JVaimifa*
Kurukfetra 5 or Arbuda 6 or on the Ganges or at the confluence of
Sindhu with the ocean.
105-107. He will be bom in the world of mortals, on the
destruction of his karman, as a comely man, very rich, compre¬
hending virtue, and a master of all sacred literature. Again
after dying, he will go to Vaikuntha seated in a divine aerial
chariot, surrounded by celestial damsels. He then deserves the
havya and kavya offerings and rejoices in the company of the
pitrs.
108-109. Whether performed on the astakas 7 , on the
new-moon day, on Magha and on other pitr-days, hear, O
Tarksya, the sraddha, if the dead are turned in ghosts, is
rendered ineffective without sapindikarana.
1. vyatipata —a particular conjunction of stars.
2. The sun’s passage, north and south of the equator.
3. Dvaraka or Kuiasthali near the extreme western promonotory was
the capital of the country Anarta in the peninsula of Gujarat.
4. Naimifa —was on the river Gomati in the Ayodhya kingdom.
5. Modern Kuruksetra (Panipat).
6. Modern Mount Abu in Rajasthan.
7. asfaka —the eighth day of three months — pausa, magha and
phalguna on which the manes are to be propitiated.
898
Garuda Pur ana
110. Sapindikarana should be done at the end of the
year after death. SodasI should be performed for the purifica¬
tion of the corpse.
111. For the purification of the mane’s lineage fifty (?)
should be added. Further action may be taken by adding
more. For the sudra, the same is done at will.
112. Presently, sapindana should be done within the
period of twelve days accompanied by sacrifice. Until it is
done the ghost hovers round the fire. Hence, sapindana with
fire shall be done within twelve days.
113. Gaya sraddha or amavasya sraddha should not be
done in the middle of the year without sapindikarana.
114. If there be many co-wives and if only one has a
son, all of them shall be deemed to have a son, by that son
alone.
115. Asapinda son should not perform mane’s rites in
fire. If he does so, he will incur the sin of slaying his father.
116. If a woman discards her life, after the death of her
husband 1 , her sapindana should be done along with that of
her husband.
117. Whosoever may be the father’s wife—vaisya or
ksatriya, the son is entitled to perform sapindana for her.
118. If a brahmana has married a sudra, then the son
should perform ekoddifpa sraddha for her (but not sapindana).
119. The sons bom in four castes should be united with
their respective mothers by the sapindana rite.
120. When a sraddha is done in anvatfakya 2 , when a
sraddha is meant for prosperity, then during sapindana separate
pinda should be done for the father as well as mother.
121. The sapindana of the mother should be done with
the grandmother and of father with the grandfather. This is
what I think, to be proper, O Tarksya.
1. According to this Purana, for a woman, ascending the pyre of her
husband was optional.
2. anvaftakya —a sraddha performed on the ninth day of the dark
half of the three months following the full moon in Margafirfa , i.e. Pausa,
Magha and Phalguna.
11.34.135
899
122. If a woman dies sonless, the husband should per¬
form sapindana and she should be duly united with three
mothers.
123. If a woman has neither son, nor husband, then her
sapindana should be done by her brother or husband’s brother
or in their absence by a successor.
124. If the woman has neither husband nor son nor a
clansman nor the husband’s brother, then her brother should
perform ekoddista.
125. If sapindana is left out by negligence or due to
some other obstruction then navaka, sodasa and annual
sraddha should be performed.
126. A wise man will do all this after the cremation has
taken place but not otherwise. (If the man has died unknown
and hence not cremated) the descendents should make an
effigy of grass and burn the same in fire.
127. It is the son who should do the sapindana of his
father not the father of the son. Due to affection the sapindana
of the son should not be done by the father.
128. If there be many sons, only the elder should per¬
form the obsequial rite. Navaka sraddha, sapindana, sodasa
sraddhas should be done by one only.
129. Even when the property is undivided, the sages
have stated that only one son can perform the funeral rites.
130. If divided the others too can perform the rites
separately, each of the sons doing the same rite himself.
131. If the sixteen sraddhas are not performed for the
deceased his ghosthood becomes permanent, even if hundreds
of sraddhas are performed in his favour.
132. Fora sonless person, his brother, brother’s son,
sapinda, or disciple may do sapindana.
133. For all sonless persons, the daughter can perform
sapindana through rtvij or a purohita.
134. If after the death of father, an eclipse takes place
within a year, the sons should neither do parvana nor
nandimukha.
135. Similarly, during great calamities within the year,
Tirtha sraddha, or Gaya sraddha or any other sraddha for the
manes should not be done at all.
900 Garuda Purana
136. No pinda should be offered to the manes if their
sapindana has not taken place.
137. According to some, gifts for the Yajnapurusa and
for the deities can be made even if the year is not complete.
138. Whatever is given to the manes except arghya and
pinda all that should be done according to the prescribed
method.
139. The manes of the deities are deities; the manes of
the manes are sages; the manes of the sages are deities; father
wins through them.
140. The lord of sacrifice is the lord of all manes, deities
and men. Whatever is given to him, is given to all.
141. If the son performs the sraddha of his father within
the year of his (father’s) death he is absolved of the fruits of
his sinful acts performed in several births previously.
142. If no pinda is gifted and no water libation is made
the deceased obtains ghosthood and moves in air oppressed by
hunger and thirst.
143. If father obtains ghosthood, rites due to the manes are
of no avail. If mother obtains ghosthood, the manes rites for
the father do not cease to be.
144. If mother is dead, father is alive, the sapindana
should be done with the grandmother if she is already dead
(but should wait if she is alive).
145. O bird, hear. I tell you the truth : For those
dead persons whose pinda has not been united, no sraddha
and no water-libation is fruitful even if offered a thousand
times.
CHAPTER THIRTYFIVE
Sapindikarana and Sraddha
Garuda said :
1-3. O lord, I have another doubt, please clear it.
Suppose the mother of a man dies but all other relatives such as
father, grandfather, great grandfather and great great grand-
11.35.13
901
father and their wives are alive (except of course the mother)
with whom shall the lady be joined in Sapindlkarana ?
The lord said :
4. O bird, I shall repeat the mode of sapindlkarana
already mentioned to you. The lady in question shall be joined
to Uma, Laksmi and Savitri.
5. Three generations from one are those who share the
pinda. The next three generations are those who do not share
the pinda. The next three generations are those who receive
the wipings of the food-offerings sticking to the hand and the
tenth is near the line.
6. These are the names assigned to men in one’s father’s
as well as mother’s family. The householder who performs
the sraddhas saves ten preceding and ten succeeding generations.
7. When sapindlkarana is done, the householder is consi¬
dered first (i.e. reckoning is made from him). His fourth
grandfather, i.e. the greatr-great-grandfather is tyajaka for him
i.e. neither pinda nor water libation is offered for him.
8. Grandfather of the fourth degree of the first tyajaka
is the first lepaka [i.e. the 7th grandfather reckoning from the
householder]. Grandfather of the 4th degree of the first lepaka
is in the 10th degree since he is the fourth in reckoning from
the 7th one.
9. The householder is one, ten generations before and
ten generations after. These twentyone generations are meant
whenever the word twentyone generations is used.
10. Now, listen to the benefit accruing from performing
the sraddhas and offering gifts according to sastras in favour of
the dead.
11. The father blesses the performer with the birth of
sons, the grandfather with cattle-wealth and the great-grand¬
father with coins of gold.
12. Such are the benefits derivable from sraddhas and
tarpanas. The great grandfather blesses one with plenty of
foodstuffs.
13. O bird, the man whose line is broken shall stay in
hell permanently like an elephant stuck in the mud.
902
Garuda Pur ana
14. Or he may be born in other species of living beings
such as a tree, a bird, a reptile. If a child is born and dies,
the man cannot be freed from hell, still.
15. For his sake the Narayanabali should be performed
by his preceptor or disciple or even by a distant relative.
16. He will be freed from sins and saved from hell. He
will stay permanently in heaven. No doubt need be entertained
on this account.
17-18. If a member of the brahmin caste dies on days
when the moon is in conjunction with any of the stars
Dhanistha and the four succeeding ones, ending with Revati,
it is very inauspicious. Cremation or water libation is not
performed during those days.
19. Even if the family is excessively miserable no job for
livelihood should be taken up during these days. Every job
shall be done after the five days are over.
20. Great distress will befall sons and clansmen
of the dead who dies on any of these five days. Loss in the
house is also inevitable.
21. Still if the immediate cremation is conducive to the
welfare of the people the cremation with the following extra
procedure can be duly performed and an immediate offering
in the fire can also be made.
22. The immediate offering is held to be sacred in
regard to the body to be cremated. The body is well consecrat¬
ed with mantras by the brahmins duly.
23. Four effigies of Darbha are consecrated with the
mantras of the naksatras. These are thrown beside the corpse.
24. Cremation is proceeded along with the effigies. On
the expiry of the period of impurity the son shall perform rites
for tranquillity and peace.
25. The man who dies on any of these five days does not
attain salvation unless for his sake the gingelly seeds, cow, gold
and ghee are gifted away.
26. Gifts are made to brahmins to ward off impending
calamity after the expiry of impurity period. Gifts help the
deceased attain release from the bonds of his previons actions.
11.35.39
903
27. Food-stuff's, sandals, umbrella, gold coins, clothes
and other gifts are given to the brahmins for redemption from
all worldly sins.
28. Whether it is a young man or an old man or a child,
if any one dies in five days and no redemptionary rites are
performed it will create obstacles.
29-32. In the sraddha for the deceased the following
eighteen are prohibited; benediction, twice-twisted darbhas
recital of svasti astu (hail), pranava (orh), Ekoddifta, Agnikarana
(consigning cooked rice to the fire, Ucchifta (leavings of food),
VaiSvadeva sraddha , Vikira, (scattering of cooked rice bits), recital
of the words svadha, Pitr, and Anu Avahana invocation, lighting
of the torch ( ulmuka ) the circumambulation, following upto the
border, offering of gingelly seeds into the fire (Tilahoma) and
Purnahuti. If these are included in the rites, the performer
will suffer utter destruction. O son of Kasyapa, I have already
told you about the sixteen sraddhas.
33-34. The sixteen sraddhas already mentioned are: —
One at the place of death, then midway to the cremation ground,
at the funeral pyre, in the hand of the corpse and the fifth
Prativefyaka offered to the spirits living in the cremation ground,
the sixth at the collection of ashes and bones, then the pindas
offered during the ten days. Thus sixteen in all.
35-36. O Tarksya, listen to another mode of reckoning
sixteen sraddhas. Ten daily pindas, one extra at the collection
of bones, then five for Brahma, Visnu, Siva and others. These
sixteen sraddhas are reckoned by persons who know the
Ritual.
37. O bird, a third method of reckoning the sixteen
sraddhas is as follows:— the twelve monthly sraddhas together
with that on the eleventh, that on tripaksa (after the expiry of
six weeks) and those on the two rikta days.
38. The first set of sixteen sraddhas are for purifying the
corpse. The fifty sraddhas are for purifying the line of Manes
(pitrpankti).
39. If enjoining ( sapindikarana ) is devoid of fifty sraddhas
it shall not reach the pitrs. The redemption from ghosthood is
possible only if fifty sraddhas are performed.
904
Garuda Pur ana
40. If the performance of fifty sraddhas is even slightly
deficient, the presence of pitrs cannot be effected. It is corollary
to the fifty sraddhas that the descendent should perform sapin-
dana (effectively).
The rules regarding the cremation of the corpse
41-43. The hands and feet of the dead together with the
covering cloth should be tied to the bamboo bier. If this is not
done, there is risk of an attack by the pisacas. If the dead body
is taken out during the night there is a fear from spirits roam¬
ing in the sky. The dead body should not be left unattended.
By touching it mishaps may occur.
44. When there is dead body in the middle of the village
and if any one takes food with that knowledge, that food is
known as flesh, and water as blood. (No one shall take food
or water before the dead body is removed).
45. When there is a dead body in the village the
following is avoided: Chewing the betel; chewing the tooth¬
brush twig, taking food, sexual intercourse and offering of
pinqlas.
46. Ceremonial ablutions, gifts, sacrifices, water-
libations and worship of gods are futile when performed with a
dead body in the village. The convention holds good for all
kiths and kins.
47. O lord of birds, this convention prevails among
cousins and kins. If it is violated, the dead man is tarnished by
sins.
CHAPTER THIRTYSIX
On fast and pilgrimage
Garuda said :
1-4. Why is the rite of fasting considered holy and the
bestower of salvation ? What is the goal attained by a person
■who had left his house and died in a holy centre ? What is it
11.36.14
905
if he died before reaching the holy centre? What is it if he
died in the house itself? What is it if he died in a cottage (as
a Vanaprastha) or if he took to Sannyasa either in the holy
centre or in the house. How shall the rites be performed in
such cases ? What is the procedure if he does not die a proper
death ? O lord, what are the rules if the performer wavers and
does not stand on his resolve ? What are the rites which enable
him to achieve realization ?
The lord said :
5. If any one observes the rite of fasting and dies he
will cast off his human form and become equal in lustre to
me.
6. He will have the benefit of performing as many
sacrifices, complete with due fees as the number of days he
was able to live observing the rite of fasting.
7. If such a death takes place after taking to Sannyasa
whether in the holy centre or elsewhere the benefit accruing
from the same is twice that of the previous one.
8. If a person suffering from an incurable disease such
as plague etc. observes fast and dies he has no rebirth. He
rejoices in heaven like a deity.
9. If a sick man takes to Sannyasa he is released from
the cycle of rebirth in this world of sorrows and afflictions.
10. Brahmins should be fed everyday. Gifts of a vessel
full of gingelly seeds or gifts of lamps according to his capacity
should be made. Gods should also be worshipped.
11. If gifts are made in favour of the dead, his major
and minor sins are washed away. On death, he attains immor¬
tality on par with sages.
12. Hence, observance of fast enables men to attain
heaven. Man should strive for salvation when his body is in
perfect health.
13. The deities Brahma and others bestow contentment
and nourishment on the man who forsakes his sons, wealth
and goes to a holy centre.
14. If a person dies after observing the fast on reaching
the holy centre or on the way, he goes to the sphere of sages.
906
Garuda Purana
15. If a person dies at home after observing the fast he
alone will sojourn in heaven leaving the members of his family.
16. If a person casts off food and water and drinks only
the water from my feet he is not reborn on the earth.
17. The family deities protect the man who goes to a
holy centre and abstains from food. The emissaries of Yama
guard him. No torture at the hands of Yama’s attendants is in
store for him.
18. A person who makes frequent pilgrimages to holy
centres can destroy sins. The person who cremates him, if he
dies, enjoys the benefit of making the pilgrimage.
19. A frequent visitor to holy centres, even if he dies
outside the holy centre, is reborn as an intelligent Brahmin
well-versed in the Vedas at a holy place and in a noble family.
20. If a man observing fast, O Tarksya, survives it he
should invite brahmanas and gift away his possessions.
21. Following the instructions of brahmins he should
observe Candrayana and Krcchra. He should never tell a lie
thereafter. He shall practise virtuous actions.
22. When a person returns to his own house after making
pilgrimage to the holy centre he should take the permission of
pious brahmins and perform expiatory rites.
23. If a person is able to make pilgrimage to holy centres
at the stage of death after previously making gifts of gold, cow,
land, elephant and horses, he is the most fortunate of all.
24. A person starting on a pilgrimage when death is
imminent should make gifts of cows at every step if the act is
not involved in violence.
25. The sin committed at home is washed off by oblutions
in holy waters, while the sin committed at the holy centre
becomes adamantine and is never washed off at all.
26. There is no doubt in this that he will be distressed
for ever by those sins as long as the sun, the moon and the
stars shine. O bird, the gifts made therein are of everlasting
benefit.
27. Even indigent persons when sick should make gifts.
Such gifts should consist of a cow, gingelly seeds, gold and of
seven grains.
II.36.37
907
28. On seeing a person making liberal gifts, the deities,
sages and Citragupta are excessively delighted.
29. So long as one is in free possession of one’s wealth,
one should make it over to the brahmanas. After death, the
entire wealth goes to others. Who will not therefore have the
grace to give ?
30. By offering gifts of wealth to brahmanas, the sons
in fact, prepare for their salvation along with sons, grandsons
and great grandsons.
31. What is given to father will be requited a hundred¬
fold; to mother a thousandfold; to a sister a hundred thousand
fold and to a brother manyfold.
32. If, out of covetousness, a person does not give any
thing during sickness, that miserly sinner will indeed repent
after death.
33. Wealth is acquired with strain and stress. It is
naturally unsteady. The only solution is in being gifted to
others. Otherwise there awaits only disaster.
34. Just as an unchaste wife laughs at her husband who
fondles the son too much, as also death laughs at a person who
makes fuss about protecting himself, and the earth laughs at a
person who guards too much his wealth.
35-36. A virtuous man of liberal temperament and
gentleness, even after acquiring a lot of wealth, considers it to
be as useless as a blade of grass. He feels no torment, no delusion
and no fear of the emissaries of Yama at the hour of death.
37. The after-effects of death in water last for seven
thousand years; those of death in fire for eleven thousand years;
those of death in scorching sun for sixteen thousand years;
those of death in a battle for sixty thousand years; those of
death in thwarting the seizure of cow for eighty thousand years,
and O Bharata, those of death in fasting are everlasting.
908
Garuda Purana
CHAPTER THIRTYSEVEN
Gift of a Vessel filled with water
Garuda said :
1-2. O lord, please explain to me the mode of giving
water-jar precisely. What are the rules of giving ? How many
vessels should be given ? What are their characteristics ? By
what stuff are they to be filled ? To whom are they to be
given ? When are they to be given to propitiate the dead ?
The lord said :
3. O Tarksya, now I shall explain the mode of gifting a
water-jar. It should be offered to the brahman in favour of
the dead along with a rice-ball and the libation of water.
4. For the pleasure of the dead on their way to Yama’s
abode, these vessels should be given on the twelfth day, after
six weeks, after six months or at the end of a year.
5. The vessel should be placed on the ground cleaned
and smeared with cowdung. They should be filled with cooked
food and water.
6. Satiating food should be given to the dead. The
dead man is delighted thereby as he goes along with the
attendants of Yama.
7. On the twelfth day, twelve such jars should be given.
8. A Vardhani [a vessel] filled with cooked food and
water should be given to a brahmin with Visnu in view after
due samkalpa. 1
9. A single vessel should be given in favour of Yama.
Thereby, the dead man attains release. Another vessel should
be given in favour of Citragupta. Thereby, the dead man
remains happy at Yama’s abode.
10. Sixteen vessels filled with cooked black gram and
water should be given to sixteen brahmanas, one to each.
11. The sixteen sraddhas are performed beginning with
Utkranti-sraddha (the first of the series).
12. From the eleventh day a vessel should be given
every day for a year.
1. Samkalpa —a solemn vow to perform an observance.
II.38.8
909
1 3. A VardhanI filled with cooked rice and water should
be given everyday for a year along with a bamboo vessel.
14. A vessel full of water should be given to a brahmin,
after covering it with a cloth and scenting it with fragrant
stuffs.
15-16. Every day, O bird, with due samkalpa, a vessel
should be given to a brahmin well versed in the Vedas and
observing all rites. He must be a deserving person, not a fool.
Only the man who is endowed with Vedic lore can cross and
enable others to cross the ocean of worldly existence.
CHAPTER THIRTY-EIGHT
On Salvation, Heaven, Gifts, Pilgrimage and good deeds
Garuda said :
1-3. O lord, please explain to me the nature of salvation
and heaven realizable or accessible by gifts or pilgrimages.
How does a man attain salvation and how does he reach and
stay in heaven for a long time ? What are the causes of fall of
living beings from heaven and other regions among the upper
seven worlds.
4. After obtaining human form in any of the thirteen
castes in Bharata, if a man dies in a holy centre he is never
born again.
5. The seven cities of Ayodhya, Mathura, Maya, Kanci,
Avantika, Kasi and Dvaravatl confer salvation.
6. If at the time when the vital airs have reached the
throat (when death is imminent) a man says ‘I have renounc¬
ed’ , he attains the region of Visnu after death and is not born
again.
7. He has already tucked his clothes for his journey to
his goal of salvation if he pronounces the two letters Hari even
for once.
8. He who remembers me ever and anon saying Krfna,
k;sna, krsna is lifted up by me from hell just as the lotus springs
up breaking through the water.
910
Garuda Purina
9. Undoubtedly one attains salvation if one dies near a
Salagrama stone which is powerful for annihilating all sins and
defects.
10. There is no doubt in this that salvation is ever
present wherever Salagrama stone or the stone of Dvaravatl or
both are present.
11. O bird, by growing, nurturing, sprinkling, saluting
and extolling the TulasI plant Man’s sin accumulated in various
births is wiped off.
12. He who has taken ablution in the holy lake of
Manasa where wisdom is the eddy, truth the water and which
removes the dirt of love and hatred is never tarnished by sins.
13. God is not present in wood, stone or clods of earth.
He is present in our heart. Hence, one should invoke the heart
•which plays a prominent part in devotion.
14. Fishermen visit Narmada, the holy river, every
morning. But their mind does not become pure.
15. Men reap the fruits of their actions in accordance
with their feeling; their goal in the other world is also befitting
that. Their activity yields accordant fruits.
16. He who lays down his life for the sake of his
preceptor, a brahmin, a woman or a child attains salvations.
17. After making various gifts to brahmins if a person
dies during the period of fast he is freed from all bondage and
attains salvation.
18-19. Such are the ways which lead either to salvation
or heaven. In thwarting the seizure of cows, civil commotions
and national calamities or disasters in holy places and temples,
it is equally beneficent whether one succumbs or survives. Life
becomes pleasant by making gifts and enjoyments. Death is
efficacious in battle and holy places.
20. Casting themselves off, human beings whether of
high, middling or low class attain their heavenly abode.
21-22. A man dying in Hariksetra, Kuruksetra,
Bhrguksetra, Prabhasa, Srisaila, Arbuda, Puskara or Bhutesvara
attains heavenly abode for the period of a day of Brahma and
thereafter falls to the earth.
23. He who accords gifts to a brahmin devoted to the
11.38.36
911
observance sufficient to last for a year raises his family and is
honoured in heaven.
24. He who offers a virgin in marriage to a brahmin
well versed in the Vedas shall stay in lndraloka along with
the members of his family.
25-26. By giving gifts a man shall reap the fruits thereof.
There is no doubt in this that he who resuscitates and repairs
tanks, wells, lakes, parks and temples in ruins reaps twice the
merit derived by the original builder.
27-29. He who gives to a scholarly brahmin burdened
with a family, ornaments for the ears, neck, fingers and arms,
a cosy house fully furnished with utensils and other requisites, a
cow and the contrivances to prevent chillness, gusts of wind
and scorching heat, is honoured in heaven for thirty-five million
years. The woman of the same caste who follows her husband
in death attains heaven and stays for as many heavenly years
as she spent human years in this world with him.
30. If a woman leaves her sons, grandsons and other
relatives and follows her husband in death both of them attain
heaven along with three generations.
31. Even if a woman has committed sins including evil
intention against her own husband she can wash off her sins if
she follows her husband in death. 1
32. Even if the husband has been a sinner and wicked,
his sins will be washed off if the wife follows him after death.
33. If a man offers only a morsel of bread to the needy
he will be proceeding to heaven in an aerial chariot endowed
with chowries and umbrellas.
34. If he offers maintenance sufficient for a year, the
sins committed by him till his death are destroyed.
35. If he helps a brahmin to celebrate the marriage of
his daughter, he washes off his sins of the past, future and
present births.
36. The merit accruing from digging ten wells is
acquired by digging a tank. The merit accruing from digging
1. Refers to Sati custom which seems to be optional when this
Purana was written.
912
Garuda Purana
ten tanks is acquired by digging a lake. O bird, a drinking
water shed erected in a dry place is equal to digging ten lakes.
37. The drinking water shed erected in a dry place is
equal to a gift to an indigent brahmin. He who shows mercy
to living beings becomes a leader of the world.
38. By means of meritorious deeds like these one can
attain heaven. After reaping the fruits of his virtuous deeds
one becomes well established.
39. Leaving off useless insignificant activities one shall
ever be virtuous. Gifts, truth and mercy constitute the essential
characteristics of the three worlds.
40. A gift made to an indigent man is excellent; the
worship of a Linga in a secluded place is so. If a man contri¬
butes to cremate the corpse of an orphan he reaps the fruit of
performing millions of sacrifices.
CHAPTER THIRTY-NINE
Garuda said :
1. O lord, out of compassion for me, please tell me the
rules of impurity, for my knowledge and for the welfare of
human beings.
The lord said :
2. O lord of birds, the impurity accruing from birth and
death is fourfold. The rules of impurity are applicable to all
the four castes.
3. The days of impurity arc ten for the relatives on the
father’s and mother’s side. People should avoid taking meals,
during this period, with the relatives of the dead. The bereaved
family should neither offer nor receive gifts, should neither
undertake nor conduct sacrifices. The study of the Vedas and
sastras is strictly prohibited.
11.29.16
913
4. One should observe the following while performing
obsequial rites : suitability of place and time, sufficiency of
wealth, justification of purpose, validity of reason and his
capability.
5. If a person is dead in the forest conflagration or in a
foreign country, the relatives should take bath along with the
dress; the impurity is soon removed thereby.
6. If a child is dead in the womb or is born dead, there
should be no obsequial rite, no water-libation and no impurity
at all.
7. Artisans, architects, physicians, slaves (male or
female), kings and Vedic scholars are purified immediately.
8. He who is at fast or at sacrifice reciting the mantras
or he who has set up a sacrificial fire or he who is a
reigning ruler—these are exempt from impurity as also those
who are exempted by the king.
9. In impurity accruing from birth, the rules are less
strict. Mother is purified after ten days, father just after
taking bath.
10. During the days of marriage, festivity, sacrifice, if a
person dies, there is no impurity. The food-stuff collected for
use can be utilized by the persons concerned. This is what
Manu has said.
11. In birth the relatives incur no impurity. Impurity
attaches to parents alone. Primarily, it is the mother who be¬
comes impure. Father is purified by the touch of water alone.
12. In birth or death impurity lasts for ten days, O bird.
13. By giving food to the hungry and the indigent, the
parents get rid of impurity—the sages have declared.
14. Man is purified after bathing in water from the
earthen jar mixed with gingelly seeds and clay from holy
places.
15-16. He should gift some articles to the village
assembly, gold, cow and bull to a brahmana. If ksatriya he
should do the same twice, if vaisya thrice, if £udra four times.
Wealth should be given to a brahmin.
914
Garuda Purana
17. A person distanced by seven or eight generation or
he who has not undergone a Sacrament incurs no impurity.
18. For men who have lost life for the sake of a
brahmin, a cow, a woman or in the battlefield, infirmity lasts
only for a single night.
19-20. Brahmins do not incur impurity if they are
engaged in an auspicious rite. Those who arrange cremation
of an orphan child with the brahmin assisting them in this act
become purified as soon as they take bath.
21. When sudras, following a corpse, reach a pond or a
stream or a reservoir, they should return home. While return¬
ing they should be glanced at by a brahmin which is enough
for their purification. This is what the Vedic scholars say.
CHAPTER FORTY
On accidental death
Garuda said:
1-2. O lord, I wish to hear this explained. Some
brahmins have tragic deaths. How is the passage in regard to
those ? What is their place ? What is their goal ? What are the
rules of observance in regard to them ? Please tell me the
after-effects of such untimely unnatural deaths ?
The lord said :
3. O Garuda, I shall tell you in detail about their
passage, rules of observance and place. It is a great secret—
the rite in case of abnormal death.
4-12. There are people who are dead by fasts, killed by
fanged animals, dead by strangulation, who are slayers of
preceptors killed by wolves, who die of arson or imprecations of
brahmins, who die of cholera, who commit suicide, who fall
11.40.20
915
from a peak and die, who hang themselves to death, who are
drowned in tank, river or ocean,—listen to their plight. These
go to hell. Those who are killed by the mlecchas and other
infidels, who are defiled by dogs, jackals, etc., who are
not cremated, who are full of germs, who die of leaping or
great ailments or contact with foul women, or an attack by a
low-born person, who die of water, of serpent-bite, who are
struck by lightning, killed by fanged beasts, who die of falling
from trees, who are defiled by . women in menses and impurities
who are sudras, washermen and others, who are likely to fall
into hell by committing sin or escaping it become ghosts—for such
persons there is no rite of cremation, no water-libation, no rite of
obsequy and no observance of impurity. For these people,
O Garuda, the rite of Narayana bali should be performed.
Now, for the benefit of the entire world, I shall narrate the
procedure of this rite that dispels the fear of sins.
13. Fora brahmin, the rite should be performed within
six months; for a ksatriya within three months; for a vaisya
within a month and a half and for a sudra immediately.
14-15. The Narayana bali should be performed through
brahmins in Gafiga, Tamund, NaimiSa and Pufkara 1 in a tank
full of water, in an eddy of pure water, in a cow-shed, in a
house or in a temple in front of Krsna’s image.
16. Water-libation should be performed with mantras
from the Vedas and the Puranas. With the articles of worship
lord Visnu should be propitiated.
17. Rites accompanied by reciting the Purusa-sukta and
Visnu mantras should be performed. Facing the south, the
dead should be identified with lord Visnu.
18. The mantra runs thus! “May the lord Pundarikaksa
who has no beginning, no end, who bears on his person a
conch, a discus and a mace confer salvation to the dead.
19-20. After offering water-libation, the house-holder
who is not affected by passion and hatred, who is pure, restrain¬
ed in senses, devoted to virtue and benevolence shall observe
silence along with his kinsmen, O Garuda.
1. Puskara —the same as modern Puskara in Rajasthan.
916
Garuda Purana
21. Then he shall perform eleven sraddhas with full
concentration observing all rules.
22-23. He should make various gifts of water, grain,
wheat, Priyatigu, cooked rice soaked in ghi, silver coin,
umbrella, turban, cloth, vegetables, milk, honey and sandals.
24. Gifts should be made to all without depriving any¬
one of the line of those assembled. The rice-balls placed on the
ground should be accompanied by scents, flowers and grains.
25. Gifts made to brahmins should be in accordance
with the Vedic and sastric injunctions. Water-libation should
be offered separately through a conch or a copper vessel.
26. The performer of rites should hold breath and kneel
on the ground. He should first give the arghya and then per¬
form ekoddista.
27. The first rice-ball should be offered with the mantras
apo daivi *, madhumati 2 and the second with the mantra
Upayamagrhitosi 1 2 3 .
28. The third rice-ball is given with the mantra j vena
pdvaka cakfasa , 4 the fourth with the mantra ye devasah 5 , and the
fifth with the mantra samudram gaccha . 6 7 8 9
29. The mantra agnirjyotih 7 is for the sixth, hiranyagarbhalfl
for the seventh, Tarndya 9 for the eighth and yajjagrat 10 11 for the
ninth.
30. The mantra yah phalinih 11 is for the tenth and bhadram
karnebhih 12 for the eleventh. Thus all the rice-balls should be
offered. After this, he shall perform the sraddha for eleven
deities on the next day.
1. VS. 12.35
2. RV. IV. 57.3
3. VS. VII. 4ff.
4. RV. 1.50.6
5. RV. IV. 35.8
6. VS. 6.21
7. VS. 3.9
8. VS. 13.4
9. VS. 37.11
10. VS. 34.1
11. RV. 10.97.15
12. RV. 1.89.8
11.40.43
917
31. Five brahmins should be invited and arghya given
to them. They should be learned, of good conduct, most
excellent in their family, free from physical decrepitude and
noble. Never should they be of the condemnable type.
32. The image of Visnu should be made of gold, that of
Rudra of copper, that of Brahma of silver and that ofYama
of iron.
33. The effigy of the dead should be made of lead or
Darbha grass. Nyasa of Samavedin should be conducted with
the mantra Yamaya tva.
34-35. Lord Govinda should be placed in the west with
the mantra; agna ayahi, 1 Prajapati in the east with the mantra
agnim He; 2 Yama in the south with the mantra ise tva 3 and in the
middle a mystic diagram should be drawn on the ground
where the body of darbha grass is placed.
36. In five vessels containing five gems there be invoked
Brahma, Visnu, Rudra, Yama and the dead person.
37. The cloth, the sacred thread and the coins should
be separate for each deity. The mantras too are separate for
each deity.
38. Five sraddhas are performed separately for the
deities with due observance of rules, and water is poured over
the pindas separately.
39-41. Water with gingelly seeds shall be taken in a
conch or a copper vessel or if it is not available in an earthen
vessel along with the articles of worship. O lord of birds, the
following articles should be gifted to a pious brahmin —seat,
sandal, umbrella, coins, water pot, vessel, foodstuffs and
grains, thus constituting the eight padas as well as a copper
vessel with gingelly seeds along with gold and compatible
daksinas.
42-43. Fields with grain plants already grown should be
gifted to a Rgvedin, a milch cow to a Yajurvedin, a new cloth
to a Samavedin with Lord Siva in view, and similarly gingelly
seeds and iron with Yama in view. The sacrificial fee should
be paid to the officiating priests.
1. RV. 616.10
2. RV. 1.1.1
3. RV. 1.1.22
918
Garutfa Purana
44. An effigy should be made with the medicinal herbs.
O Kasyapa, Palasa leaves and bunches should be split into
several pieces.
45. The hide of a black deer should be spread and the
effigy of ku$a grass placed over it. Three hundred and sixty
blades ofkusa grass representing the number of bones in the
body should be used.
46. The blades of kusa grass should be tied well to
constitute the different limbs. Forty blades ofkusa grass at the-
head and ten at the neck.
47. Twenty in the region of the heart, twenty in the
belly, hundred in the thighs and twenty at the hips.
48. Four for the penis, six for the testicles, ten for the
toes. This is the procedure to represent the bones.
49. A coconut is placed at the head; a silver piece in
the palate; five gems in the mouth and a plantain fruit in the
tongue.
50. Sands represent the entrails; saffron is placed at the
nose; clay represents the fat and cow’s urine the urine.
51. Sulphur represents the Dhatus (the principal
constituents of the body). Haritala 1 , Manahsila 2 and fried
barley flour represent flesh and honey represents the blood.
52. A clump of twigs and leaves represents the matted
hair, hide of deer represents the skin, mercury represents
semen and brass pieces the faeces.
53. Manahsila is scattered over the body, gingelly cakes
on the joints, palm leaves on the ears and two Guiijas (berries)
on the nipples.
54. Lotus petals are placed on the nose and the um¬
bilical region; brinjal on the testicles and red garlic on the
penis.
55. Ghi should be applied over the navel. Lac represents
the loin cloth. Pearls are placed at the breast and saffron over
the head.
56. Comphor, incense, aguru, garlands are used to
1. Yellow orpiment
2. Red arsenic
11.41.1
919
decorate the effigy. It is clothed with silken cloth. A gold
piece is placed over the chest.
57. Rddhi (success) and Vrddhi (prosperity) represent
the arms, two chowrie pieces the eyes; red lead is applied to
the corners of the eyes. Betal leaves are offered (to the mouth).
58. Thus, the worship of the dead is performed with
different medicinal herbs. Due rites are performed in fire and
sacrificial vessels are kept around.
59. The dead body is sanctified by the mantras Sanno
devi 1 , punantu ma 2 3 , imam me Varuna 3 and by the water from the
sdlagrama stone.
60. A good milch cow and a vessel full of gingelly seeds
is gifted with Visnu in view.
61. Gingelly seeds, iron, gold, cotton, salt, cow—each of
them is considered to be pious.
62. Then, Vaitarani 4 decorated with ornaments should
be given accompanied by a sraddha.
63. Then rites for the release of the ghost should be
performed with Visnu in view.
64. The Preta is mystically discharged. The corpse or
the effigy is cremated while meditating upon Visnu.
65. (On the cremation of effigy) three days’ impurity is
observed; Otherwise, impurity lasts for ten days while a rice-
ball is offered on each of the ten days. All other rites are per¬
formed for a year. Thereby the dead man attains salvation.
CHAPTER FORTYONE
Releasing the Bull ( Vrfotsarga )
Lord Vi mu said :
1. O lord of birds, the rite of releasing the bull
(Vrfotsarga ) should be done, as prescribed in the month Karttika
1. RV. 1.9.4
2. VS. 19.37
3. RV. 1.25.19
4. Here by Vaitarani a cow is meant, not the river.
920
Garuia Parana
or on the full-moon day (purnima) or on other auspicious
days.
2. One should get married, release the bull, perform
Nandimukha 1 and establish fire.
3. Fire should be established beside the water reservoir,
well, cowshed and everything should be done according to
marriage rites such as the recitation of the mantras by the
brahmins.
4. He should do patrasadana, Srapana, upanayana, etc. At
the end of paryukfana, the brahmin should do home.
5-6. Six offerings should be made with the mantra
prathama ahar 2 to Agni, Rudra, Sarva, Pasupati, Siva, Bhava,
Mahadeva, Isana, Yama.
7. Once, homa should be made with pi}taka by reciting
the mantra Pufa go 3 4 . Homa should be made both with caru
and Payasa.
8-9. First vyahrtp- homa should be made, then PrayaScitta ,
Saiiisrava-prasana, Pranita parimoksana and Pavitra-pratipatti.
Daksina should be given to the brahmins officiating at the
sacrifice. By reciting sadahga mantras dedicated to Rudra, the
ghost obtains release.
10. Bull of one colour and a calf should be bathed and
decorated with ornaments.
11. By releasing the twins the ghost obtains release.
Then water-libation should be made by reciting the mantras.
The brahmins should be feasted and gratified with the sacrificial
fee.
12. Then ekoddista should be performed accompanied
by water libation and gifts of food.
13. This should be done on the twelfth day and in each
month separately. The prescription relates to the release of the
ghost.
1. A Sraddha ceremony performed in memory of the manes preli -
minary to any festive occasion such as marriage.
2. Not mentioned in Bloomfield’s Vedic concordance.
3. RV. VI. 54.5
4. \yahrti homa —Oblations poured into the fire by muttering the
formula: bhuh svaha, bhuvah svaha, svah svaha.
11.42.10
921
CHAPTER FORTYTWO
On bestowing gifts
The lord said :
1. As a calf can trace its mother cow among a thousand
cows, so also the actions done in previous births can follow the
doer.
2. The sun, Varuna, Visnu, Brahma, moon, fire and
lord Siva appreciate the person who gifts plots of land.
3. There is no gift equal to the gift of land, no treasure
equal to landed property, no virtue equal to truthfulness and no
sin equal to falsehood.
4. Gold is the first offspring of fire, land of Visnu, and
cow of the sun. He who gifts gold, cow and land actually
makes a gift of three worlds.
5. He who gifts knowledge, land and cow is blessed.
Reciting Epics and the Puranas, cultivating seeds in the fertile
land and milking the cow save people from the distress of hell.
6. Even persons committing heinous sins are purified
merely by making gift of a cow or a plot of land.
7. If someone seizes cows or land unlawfully due to
greed he should be stopped. He goes to hell who does not
protect these.
8. Even when the vital airs stick to the throat (when
death is imminent) actions unworthy of performance should
not be carried out; only worthy actions should be followed.
This is known to Vedic scholars who have declared thus.
9. There is as much of sin in seizing cows or land as
that which results from slaughtering a thousand cows, in doing
an evil action or in depriving someone of his lovelihood. In
helping someone to secure the means of livelihood, the benefit
that accrues is equal to that of the gift of a hundred thousand
cows.
10. It is better to give away a cow once for all rather
than give away a hundred cows and seize one. It one seizes a
cov. he cannot expiate for that sin by even giving a
hundred cows.
922
Garuda Purana
11. If a person voluntarily gifts something and wontonly
seizes the same he becomes a great sinner. He goes to hell
where he stays till the universe is dissolved in Deluge.
12. The merit that accrues to one in offering protection
to a poor brahmin who is emaciated due to unemployment
cannot be surpassed in sacredness even by performing a horse
sacrifice accompanied by all sacrificial fees.
13. The merit one secures by guarding the Vedas and
performing sacrifices accompanied by sacrificial gifts cannot
equal the merit of protecting a weak brahmin.
14. The Vehicles and forces maintained with the wealth
misappropriated from the brahmins break down at the time of
battle like bunds made of sand.
15. If one seizes land gifted by another he is reborn as
a worm in faeces where he remains for sixty thousand years.
16. The brahmanical asset enjoyed by the deception of
affection burns the entire family till the seventh generation.
The same if enjoyed stealthily burns the race so long as the
moon and the. stars shine in the sky.
17. Clever persons may be there who can digest powder¬
ed iron or stone or even poison. But is there a man in the
world who can digest the property of a brahmin ?
18. By destroying the wealth of gods (temples), by
seizing a brahmin’s wealth or by dishonouring and slighting
a brahmin a family falls in esteem.
19. There is no question of dishonouring a brahmin
though devoid of learning. No one performs homa in ashes
instead of in blazing fire.
20. Gifts made during the transit of the sun from one
sign of Zodiac to the other, Havyas and Kavyas offered at that
time enable one to be honoured in hea ven for seven Kalpas.
21. Out of the three—acceptance of monetary gifts,
imparting knowledge to the seeker and presiding over another
man’s sacrifice, acceptance of monetary gifts is the best. The
sin, if any, in the acceptance of monetary gifts is removed by
japas and homas but even the Vedas do not sanctify a person
who presides over another man’s sacrifice but himself does not
perform any sacrifice.
11.43.5
923
22. A person who performs japas and homas and
abstains from accepting cooked food from others is not tarnish¬
ed by any sin even if he accepts the gift of the whole earth, full
of precious jewels.
CHAPTER FORTYTHREE
On performing a Sraddha
The lord said :
1. Those who violate rules for the observance of rites in
water and fire, those who break vows of renunciation and fast
should make gifts of cow or bull for the purity of sense-organs.
2. Either the mother or a kinsman can perform the
expiatory rite on behalf of a boy less than twelve but above
four.
3. Boys of less than four years in age can never be
guilty or sinful. Even the king cannot punish them. There is
no expiatory rite prescribed for such boys, in the sastras.
4. If a woman falls sick after the menstrual blood has
come out let her discard her cloth on the fourth day and touch
the havis. She becomes pure thereby.
5. Sometimes, a person is ill and the necessity arises
for an ablution. In the circumstances, a healthy man should
take ablution ten times. He should touch the sick man after
every bath. Thereby, the sickman is purified even without
ablution.
924
Garuda Pur ana
CHAPTER FORTYFOUR
On accidental death
Lord Visnu said :
1-3. O bird, now listen. Those who die of their will, or
through horned animals, toothed animals, reptiles, low caste
people (Candalas), suicide, poison, beating, water, fire, air,
hunger are counted among great sinners. So also the women of
bad character.
4. Such sinners do not deserve nava-sraddha or cremation
or sapindana or sixteen sraddhas.
5. Just as money is thrown in water, or sacred fire on
the cross-roads, similarly, rites performed for the sinner bear
no fruit at all.
6-8. However, when the year is complete, the affectionate
descendents should do the following : They should worship
lord Visnu and Yama on the eleventh day of the bright half
of the month with incense, flowers, uncooked rice and offer the
rice-balls soaked in ghl and mixed with honey and gingelly
seeds. This all the performer should do in silence, facing the
south, putting the sacred thread on and meditating on lord
Visnu and Yama.
9. Then taking the articles of worship together he should
throw them into the water, muttering all the while the personal
name and the surname of the dead.
10. Then again, he should worship lord Visnu and
Yama with sandal paste, flowers, incense, lamp and eatables.
11. He should keep fast on that day and invite the
brahmanas of noble families, of good character, learned and
austere.
12. They may be nine or seven or five, according to his
ability. Next day, at noon, Visnu and Yama should be
worshipped.
13. The brahmins should be seated facing the north.
Lord Visnu and Yama should be invoked and worshipped.
14. The performer of the rite should keep wearing the
sacred thread to the right. He should name the dead and think
upon him, lord Visnu and Yama and complete the rite.
11 . 44.27
925
15. He should remember his other ancestors too and
offer pinda to each separately or all together. Ten or five
pindas, as prescribed, should be offered.
16. First, he should offer a pinda to Visnu, then to
Brahma, Siva, his attendents and then the fifth to the dead.
17. While offering a pinda he should utter the name and
surname of the dead and the name of lord Visnu. Bowing with
head, he should give the fifth pinda to the departed soul.
18. Remembering the dead he should give, according to
his ability, a cow, a plot of land, articles of food, gingelly seeds
to the brahmanas with darbha grass in hand.
19. So also coins, betel and corn should be given to the
brahmanas. The headman among the brahmanas should be
honoured with gold.
20. Taking the personal name and the surname of the
dead the performer should gift the articles with the formula :
May Visnu be pleased. While the brahmanas are leaving he
should follow them with his face to the south and throw water
over the earth.
21. While he throws water over the earth, he should
mention the name and surname of the dead and pronounce :
‘May the departed soul be pleased’. Then he should eat together
with his friends and relatives, in perfect silence. The procedure
should be repeated every year on the anniversary of the dead.
22. When all this has been done, the sinners go to
heaven. So also when sapindikarana has been performed.
23. If some one dies through water or by any other
accident caused by inadvertence (and if he has no descendent to
perform his obsequies) the king should perform the same as
prescribed in the sastras.
24. A man should not approach a serpent, willingly or
unwillingly. In each fortnight of the month he should worship
a naga on the fifth day.
25. A replica of the naga should be made of clay
and worshipped with white flowers and scented sandal.
26. One should offer incense and a lamp and throw white
rice-grains. So also corn with mango-juice and milk.
27. Similarly, money and clothes should be given.
926 Garuda Purana
One should eat only sweets on that day and perform a
deva-sraddha.
28. Then according to his ability he should offer an idol
of snake made of gold to the best of brahmins. Then after giving
a cow, he should say, ‘O king of serpents be pleased.’
29. According to his means he should perform other
rites too. All this should be done as prescribed in his own
branch of the Vedas. Thus, he can effect the release of his
ancestors from ghosthood and carry them forward on the path
to heaven.
CHAPTER FORTYFIVE
The mode of annual Sraddha
1. O Foremost among birds, I shall now tell you the
mode of annual sraddha. Either the ksetraja or the aurasa
■son should perform the annual sraddha in the manner as he
performs the parvana sraddha.
2-3. The other sons should perform ekoddista and not
parvana. If the father or the ksetraja and aurasa sons do not
maintain fire, they should not perform ekoddista but should do
parvana every year or they can perform ekoddista also.
4-7. If either or both, the son and the father, maintain
sacrificial fire, the annual sraddha should be of parvana type
and the ksetraja or aurasa son should perform it. But some say
whether the dead man does or does not maintain the sacrificial
fire, ekoddista should be performed on the ksaya day. If there
is ksaya either at the time of amavasya or in the pretapaksa,
the sraddha should be of parvana type and can be performed
by any son, while ekoddista should be done for persons without
sons or for women.
8. If at the time of parvana sraddha the performer is
defiled by impurity he should perform it on the expiry of
impurity.
9. If at the time of ekoddista there is any obstacle, the
sraddha should be performed in the next month on the same day.
11 . 45.23
927
10. The sraddha of a sudra should be performed silently
{i.e. without reciting mantras) by his wives or sons. The same
holds good in the case of a sraddha of an unmarried girl in a
brahmin family. So says Manu.
11. If two or more die at the same time, the bathing
shall be done simultaneously with due mantras but sraddhas
should be performed separately.
12. The Sraddha of the eldest should be performed first
and thereafter according to the age. This is the procedure in
simultaneous deaths.
13. He who does all this every year without fail will
obtain the best of state having liberated all the manes.
14. If the day of death is not known nor the starting
day, only the month is known then darsa should be the day
for sraddha.
15. If the month is not known but the day is known
then that day may be in Margaslrsa or in Magha.
16. If both the day and the month of death are not
known then the day and the month when he sec out on journey
should be taken into count for sraddha as stated by me before.
17. Even if the day and the month of starting are not
known then those should be the same when the news of his
death is received.
18. Even if the month and day are forgotten, when he is
not on travel, these should be taken as before.
19-20. When the householder has gone out of his country
and some one dies at home, the period of impdrity is over, the
sraddha is on and the householder returns to learn about the
sad news, in such a state the householder is not effected by
impurity.
21. The sraddha that has been started by the sons
should be finished by them, while the householder shall remain
aloof.
22. If a donor or a receiver does not know of impurity due
to birth or death of a relative then no fault accrues.
23. If either of these knows impurity accruing from
death or birth of a relative, the fault is of the receiver only, not
of the donor of the gift.
928
G aruda Parana
24. Whosoever performs the death anniversary of the
dead in the above way, liberates him even if the day of death
remains unknown to him.
The lord said :
25. In the daily sraddha the brahmins shall be worshipp¬
ed, according to one’s capacity, with scents and other things
and the manes should be invoked and worshipped.
26-27. Avahana , Svadhakara, Pinda , Agnikarana need not
be performed. The performer shall observe celibacy during
the period. He should worship the Visvedevas, offer the
cooked food to the brahmins along with the fee. He should
pay homage to them as they take leave of him.
28. With the Visvedevas in view, the brahmins are fed
sumptuously. This rite of feeding the brahmins is called Nitya
sraddha or Deva sraddha.
29. The Sraddha for the mother is performed first. That
for the father on the anniversary day. That for the grandfather
on the father’s and mother’s side on the next day.
30. If he is unable to perform the same on separate days
he should perform all the sraddhas on the same day. The rite
of Vaisvadeva should also be performed similarly.
31. In that case, the offering is made first to the father,
then to the mother and then to the maternal grandfather.
32. In the sraddha to the mother, if brahmins are not
available, eight noble and chaste ladies whose husbands and
sons are alive should be fed.
33. When performing iffapurta, the procedure is the same.
When calamities set in, to ward them off, he should perform a
sraddha in the manner of daily sraddha.
34. The person performing nitya, daiva and vrddha
sraddhas as well as the kamya and naimittika rites in the
manner as mentioned before achieves the desired result.
Thus, I have told you all, O Garuqja. What else do you
want to know ?
929
CHAPTER FORTYSIX
Results of activity
Garuda said:
1. The different kinds of heavenly enjoyments, worldly
pleasures, strength, nourishment and valour men acquire by the
power of merit.
2. All these happen to meritorious persons here or there,
it is true, definitely true. The lord’s statement cannot be
otherwise.
3. Virtue triumphs, not evil. Truth triumphs not false¬
hood. Forgiveness wins, not anger. Visnu conquers not the
asuras.
4. I have understood this truth that everything auspi¬
cious results from merit. When our merit is at the peak we are
devoted to lord Krsna.
5-6. There is still a query. What is that action by which
one takes sinful births? How does one become a victim of hell ?
O lord of deities, please tell me briefly what I desire to know;
how and what are the forms taken by him ?
Lord Krfna said :
7. O Tarkhya, men indulge in activities which result in
meritorious or inauspicious fruits. O Kasyapa, now listen how
men derive traits from their particular activities.
8. The preceptor guides the seeker, the king chastens the
wicked, Yama regulates and rectifies the person of secret sins.
9-10. When the expiatory and deterrent tortures in hell
cease, the living beings are born again in human form with the
characteristic traits of their sins. O foremost among birds, I
shall tell you what these signs are.
11. Having suffered and crossed tortures in hell they
return to the world of mortals marked with the characteristic
signs.
12. If a person has been guilty of falsehood in speech,
he becomes a stammerer, a teller of lies or dumb. The brahmin
slayer is born consumptive or leprous; the wine-addict becomes
black-toothed.
930
Garuda Pur ana
13. The thief of gold becomes bad-nailed; the defiler
of the preceptor’s bed becomes ugly-skinned; he who associates
with sinners is born in a low family.
14. He who takes meals at another’s house without prior
invitation is born a crow. A brahmin who performs a sacrifice
for low castes is born a village-pig. He who performs many
such sacrifices is born an ass.
15. He who eats unscrupulously becomes a tiger in
wilderness. He who scolds others without a cause becomes a
cat; he who burns dry wood is born a glow-worm.
16. He who imparts knowledge to the undeserving 1 be¬
comes a bull. He who offers stale food to a brahmin becomes
a hunch-back. He who is malicious to others is born blind. He
who steals a book is born similarly.
1 7. He who habitually steals fruits is born a monkey or
alternatively suffers from goitre.
18-19. He who takes food offered unwillingly becomes
impotent. He who is averse to thinking on self is born a
stupid trader. He who is ignorant of the truth of virtue falls
in a deep ocean. He who steals gold is born an alligator. He
who poisons others becomes a snake.
20-21. O bird, he who has sexual intercourse with an
ascetic lady assumes a ghostly form. He who steals water
becomes a Cataka. 2 He who steals grams becomes a mouse. He
who rapes an immature girl becomes a serpent. He who covets
his preceptor’s wife becomes a chameleon. He who interferes
with the flow of water becomes a fish.
22. He who sells the forbidden articles becomes deform¬
ed in the eye. He who censures others is born of defiled womb.
He who deceives a woman becomes an owl.
1. Imparts knowledge to the unworthy —
Compare a sruti text quoted by Yaska in his Niruktam—a treatise on
etymology :
Vidya ha vai brahmanam ajagama
Gopaya mam sevadhis te’ham asmi /
Asuyakayanrjave’ yataya
Na ma bruya viryavati yatha syam //
2. Cataka—a bird which is supposed to live only on rain drops.
11 . 46.34
931
23-24. He who takes food on the fast day after a relative’s
death becomes a dog. He who does not pay the promised sum
to a brahmin becomes a jackal. He who kills a serpent be¬
comes a boar. He who slanders brahmins becomes a tortoise.
He who subsists on the worship of idols becomes a Candala. 1
25. The seller of forbidden fruits becomes indigent. He
who keeps a Sudra woman as concubine becomes a bull. He
who kicks the sacred fire becomes a cat. He who eats another’s
meat becomes a patient.
26. He who indulges in sex at the prohibited time
becomes a eunuch. A stealer of scents becomes a foul-smeller.
A stealer of other goods becomes a swallow.
27. O lord of birds, these and other signs brought about
by their actions are seen in men and others.
28. Persons who commit such sins fall into hell and are
re-born in different species of animals.
29. After passing through these births men and women
are re-born in human form when their merit and demerit are
equalized.
30. When men and women unite in sexual act and both
the semen and the blood are mixed, the child born will be
nourished with all the elements in proper proportion.
31-32. The receptivity, the inducement, misery, desire,
death, effort, feature, complexion, love, hatred, birth, death—
these are attributed to the beginningless soul that seeks for
its beginning (by entering the womb).
33-34. Bound by its own action the soul takes up
body after body and undergoes series of births. This is what
I have told you already. This is how the circle whirls in the
four species of being. Thus, O Garuda, do the birth and
1. The statement would seem absurd but priesthood and idol-worship
have often been the target of criticism from very early time. They have
become the object of derison even in modern age, at the hands of social
reformists among the Arya-samaja—a sect which is very popular in northern
India now-a-days.
Compare an oft-quoted verse from the Pailcatanlra :
Narakaya matis to cet paurohityam samacara /
Varsam yavat kimanyena mathacinta-dina-trayam //
932 Garuda Purana
death of living beings rotate. The rise in the course is
due to virtue and the fall is due to evil.
35. O bird, all these take place in all castes according
to their previous actions. In deityhood or manhood the acts
of benevolence and indulgence recur due to their previous
karman.
36-37. O son of Vinata, whatever is observed is the
fruit of action. If a person indulges habitually in evil actions
due to passion, it is certain that he will fall into a terrible hell
from which there is no escape.
CHAPTER FORTY-SEVEN
On Sins and Vaitarani
Garuda said :
1. O lord of gods, please tell me the mode of gifts, their
glory and greatness and the magnitude of Vaitarani. 1
The lord said :
2. Listen to the magnitude of the dreadful Vaitarani,
the mighty river at the threshold of Yama’s city.
3. That river is hundred yojanas wide. It is impassable
and foul-smelling. To the sinner it is terrifying even at the
very first sight.
4. It is full of putrid blood with sediments and marshy
deposits of flesh. On seeing a sinner it assumes the form of
melted ghi in a vessel. It abounds in worms and flesh brought
by vultures.
1. Vaitarani —a river in the way to hell, full of pus, blood, flesh and
abounding in worms, etc. which the dead have to cross before they reach the
city of Yama. If a person has donated the Vaitarani cow at the time of his
death, the river assumes a pleasant sight for him to cross over but if he has
not, it flows with pus, etc. making it very unpleasant for him to wade through.
11 . 47.20
933
5. It is full of crocodiles, fishes with adamantine blade¬
like tails. It abounds in aquatic creatures capable of piercing
through the flesh.
6. There blaze as many as twelve suns as it were the
time of Deluge. The sinful people groan aloud and fall into it.
7. “Alas brother, alas son, alas mother”, they shout
frequently. They try to swim about but sink in it.
8. It is incumbent on all mortals to witness the mighty
river. Persons who had made gifts in their life-time can cross it
easily, otherwise they sink into it.
9. Those who have slighted their mothers, preceptors
or priests can stay there permanently.
10. So also those who forsake their chaste, virtuous and
noble wives without any fault.
11. Those who deceive their credulous masters, friends
and sages, women, children, cripples and others get submerged
in the putrid slough and groan there painfully. 1
12. One who attacks a hungry brahmin or reproaches
him is eaten up by worms so long as this world lasts.
13-15. One who promises a brahmin to give him a sum
but does not give, one who defiles a sacrifice, one who rapes
a noble woman, one who slanders others, one who interrupts
religious discourses, one who is guilty of perjury, one who is a
wine-addict or one who invites brahmins but refuses to feed
them—these stay there permanently.
16-18. One who acts as an incendiary, one who poisons
others, one who seizes what is given, one who destroys fields
and breaks bunds, one who defiles other men’s wives or being
a brahmin sells wine or marries a slave girl, one who harasses
cattle oppressed by thirst, one who outrages the modesty of a
virgin, one who terrorises persons worthy of receiving gifts, a
sudra drinking the milk of a brown cow, a brahmin eating'
meat—these stay there permanently.
19-20. A miser, an atheist, a worthless wretch, a person
extremely furious and irritated, a person who considers his own
1. Contrast with note 1, p. 931, where priesthood and idol-worship are
held in derison.
934
Garuda Purana
words authoritative, a person who contradicts what others
say, haughty egotist, a swaggerer, an ungrateful, treacherous
fellow—all these persons stay at Vaitarani for an indefinite
period.
21. O son of Kasyapa, if one is fortunate to cross it, it
is due to these reasons which are favourable. To these you
will listen now.
22-23. In the equinoxes, in the holy Vyatipata, at the-
end of a day, during eclipses, during the transit of the sun to a
different zodiacal sign, on the new moon day and other
auspicious occasions if a thing is gifted to a brahmin it is
laudable. Whenever gifts are made with faith the riches become
everlasting.
24. Bodies are perishable, riches are transitory, death
is ever present. Hence, virtue should be accumulated.
25-29. The gift of Vaitarani cow should be made as.
follows.
The colour of the cow should be either black or tawny.
Its horns should be covered in gold, its hoofs in silver. A copper
vessel should be given representing the milking vessel. Two
black clothes should adorn the cow. Seven kinds of grains
should be kept in vessels for gift. A golden idol of Yama should
be made with a copper rod in hand. A canoe should be made
with sugar cane. The cow should be brought over that raft.
It should be meditated as born out of the sun. An umbrella,
a pair of sandals, a ring and a pair of clothes should be gifted
to a brahmin. Holding the kusa grass and water in the hand
the person should recite the following mantra :
30-32. “I have heard that there is a river Vaitarani at
Yama’s abode. I wish to cross it. Hence, I give you this
symbolic Vaitarani cow. O brahmin, in the formofVisnu,
thou sanctifiest the cow, thou art a god on earth. This Vaitarani
cow is given to thee along with daksina. May cows stand in
front of me. May cows stand at my back. May cows abide in
my heart. I stay in the midst of cows.”
33. The person circumambulates the idol of Yama and
the VqitaranI cow and gives it to the brahmin.
11.47.46
935
34-35. The brahmin stands in front while the house¬
holder holds the tail of the cow saying : “O cow, you wait
for me at the terrific threshold of Yama for lifting me up.
Obeisance to VaitaranI, Obeisance”. Thereafter, he follows the
brahmin with the articles of gift to his house.
36. O son of Vinata, by making gifts, the river becomes
easy to cross and the gift-maker obtains all that he wishes to
possess.
37. As a result of his noble actions one obtains pleasure
here and hereafter. Its efficacy is increased a thousandfold if
a healthy man makes this gift. If a sick man makes the gift
its efficacy is only a hundredfold.
38. If a thing is gifted on behalf of the dead by his son
or descendent, the gift is indirect and its efficacy is rendered
normal. Hence, gifts should be made by one’s own self. After
death who will care to gift for him ?
39-40. The life of a person devoid of gifts and virtue
is pitiable. Then why not achieve a permanent fruit with the
help of perishable body ? Vital airs are only guests and they go
away for certain sooner or later.
41. O lord of birds, thus I have told you all about the
delusion of living beings. The rites of obsequies are performed,
for the redemption of the dead. If men understand this
auspicious advice it bestows benefit on them.
42-43. O brahmins, this is what the omnipotent Visnu
has ordained Garuda was delighted on hearing the details of
the dead. He asked the lord again about various rites and holy
centres after meditating on the lord who is the cause of all
causes.
44. O sages, these details on the origin of creatures
which I have mentioned to you are conducive to salvation, as
also the rites of obsequies. I shall now mention the great panacea,
for the removal of ills and sufferings of this mortal world.
45. Profit is theirs, success is theirs whose heart is set on
Visnu whose body has the hue of a blue lotus. How can there
be a failure in store for those persons ?
46. Dharma wins, not adharma; truth wins not false¬
hood; forgiveness wins not anger; Visnu wins not demons.
936
Garuda Purana
47. Visnu is mother, Visnu is father, Visnu is kin. No
mishap accrues to those whose heart is set on Visnu.
48. Auspicious is lord Visnu. Auspicious is the lord who
has Garuda for his banner. Auspicious is the lord whose eyes
resemble the blue lotus. The lord is the store-house of
auspiciousness.
49. Meditation on lord Visnu, worship of the holy river
Ganga and the brahmins—the three constitute the quintessence
of merit in the three worlds.
50. On drinking the nectar in the form of hearing the
lord’s sermon breathing the essence of all sastras, through the
mouth of Suta, the sageSaunaka and others were highly satisfied.
51. They lauded Suta, well-versed in the brahmanical
scriptures and were highly delighted on hearing the Puranic
lore.
52. A person achieves purity externally as well as
internally if he meditates on the lotus-eyed Visnu, no matter
in whatever state, pure or impure he may be passing through.
CHAPTER FORTY-EIGHT
On Dharrna and Adharma
Garuda said :
1. The people of all castes who live in this mortal
world die at their own time and obtain different worlds according
to the magnitude of their pious deeds.
2. They go on different paths ordained by God.
Through what virtue they obtain pleasure and through what
merit they get famijy, strength and age ? Tell me O lord.
S uta said :
3. On hearing this, the lord said to Garuda, explaining
in detail how the body functions, how it is bound by actions,
11 . 48.13
937
how this world—mobile and immobile—goes how it is created
and how and by whom it is administered.
The lord said :
4-6. For those walking on the path of Yama, the four
vargas—dharma, artha, kama and moksa—are secondary.
Having entered the body measuring a thumb of his own hand
and being held by the noose, he weeps again and again and cries:
“I was having the body of a brahmin in the pious country of
Bharata, yet due to infatuation I did not worship lord Indra or
perform rites for propitiating the manes and deities. I had no
relations, no sons and no progeny. Due to fondness for my body,
I did not act in right direction. I got the rare brahmana-hood
yet I did not study the Vedas and Puranas. The gem that I got
and which I hold in my palm was lost. O my soul, now suffer
for whatever I have done in my previous life.
7. The ksatriya who has drunk blood from his forehead
in the battle, has as well drunk Soma in the sacrifice; dead or
alive he gets release.
8. Though he may have done many impious acts and
drunk many undesirable drinks, if he takes weapons and faces
the enemy in the war he is released from sins immediately,
9-10. One may be a ksatriya or a vaisya or a sudra or one
may belong to a low caste, if he kills in war the nobles or the
cultured, children, women or old men, the poor or the ascetics
or remains indifferent when these are in trouble, the deities
become indifferent to him. The manes do not receive his
libations of gingelly water and the fire does not receive his
offering of oblation.
11. Due to policy or fear, if a person does not face the
foe in war, O bird, know it for certain that he is sure to die
one day afterwards but before that his ksatrahood goes in vain.
If he donates gold or earth to a brahmana, he is born in
human form in this world in a noble and illustrious family.
12. He who dies in war is deemed to have given gifts
during eclipse, to have bathed in a holy place, to have gone to
Gaya and offered rice-ball to the manes.
13. A ksatriya repents that in the battlefield, at the
time of his master’s murder or when the cows were seized or
938
Garuda Purana
forcibly carried away by the foe, when women and children were
killed or when his companions were in trouble he did not use
his sword.
14. When a vaisya is caught in the noose, he repents
that he did not cherish truth in business transactions due to
greed in support of his family.
15. A sudra repents that having obtained body he
neither gave reputable gifts to the brahmanas nor worshipped
them nor built a tank on the earth.
16. [The Jiva that has left the body thinks thus :]
“I abandoned my family profession. I lived in pride. I did not
give up my ghost in a holy place. I did not earn virtue or
worship God for release.”
17. Such people are born as mlecchas, outcastes, etc.
Having given up their physical bodies they enter into airy
bodies and become averse to religious activities.
18. Whatever religious acts they have done keeping
them in view and moving in the way, hear O bird, what they
speak about among themselves.
19. The three in the world are the best of all : Jambu-
dvipa among the dvipas, the land of the bright among the
countries of the world and human beings amongst all creatures
on the earth.
20. There are four castes — brahmin, ksatriya, vaisya
and sudra. Among these the brahmin caste is the best. People
can derive pleasure from religion. When they start on the
High way, leaving their bodies after death, they revive their
previous associations.
21. ‘I stayed as worm and insect. I was a reptile.
I was a mosquito. I was a quadruped. I was a wild boar.’
22. Staying in the womb, he recollects everything. But
coming out of the womb he forgets whatever he thought while
he was in the womb.
After birth he passes through three stages : childhood,
youth and old age.
23. Through infatuation the thoughts of the womb are
soon forgotten but they revive when the body succumbs to
death. When the body is destroyed, thoughts remain with the
11 . 48.33
939
self. They revive when the self enters into the womb and takes
up another body.
24. When that is again destroyed, thoughts remain in
the self The process goes on till the eternal release is
accomplished.
“In my body I cheated others, gambling, cheating and
stealing. I lived by transgressing religion.”
25. “I struggled hard for earning money. I did not enjoy
riches to my satiety. I did not offer betel, corn, milk to fire,
deities, guests and relatives.”
26. “Even during the solar or lunar eclipse I did not
visit holy places. My body was full of waste and urine. Now,
O soul, suffer for what you did in your previous body.”
27. “I did not see nor bowed to nor worshipped lord
Visnu’s idol on the earth. I also did not devoutly praise the
lord of Prabhasa. Hence, O soul, suffer for what you did in
your previous body.”
28. ‘‘Having gone to the admirable land near a holy
place, I did not put money in the scholar’s hand, nor gave it
to a preceptor after taking ablution in the holy water. Hence,
O soul, now suffer for what you did in your previous body.”
29. “I did not worship the mother Goddess, nor Visnu
nor Sankara, nor Ganesa, nor Candi nor the sun with due rites
by offering sandal paste, etc. Now, O soul, suffer for what you
did in your previous body.”
30. “I obtained the title of deity even as a man. But due
to infatuation I lost that glory. I was a fool not to own my
infirmities. O soul, now suffer for what you did in your previous
body.”
31. Having thought over these points, O bird, which
grant virtue, wealth and fame, man obtains release perpetually.
32. Being addressed thus by the messengers of Yama
the dead are struck with clubs. They cry ‘O fate, O fate’ and
curse themselves that the money earned by them was not gifted
to the deserving brahmins.
33. The emissaries of Yama tell again ‘you neither
gifted the earth nor cow nor water nor cloth nor fruit nor
940
Garuda Parana
betel nor ointment in your life on this earth. Then why do
you lament?
34. Your father died, your grandfather died. She also
died who bore you in her womb. Your relations also died.
You saw them all dead.
35. Your body has been burnt by fire. Your wealth and
corn are taken over by your sons. Whatever good and virtuous
actions you did those only will go along with you.
3G. None who is dead can ever come back, may he be a
king, a mendicant or a brahmana. He who dies in the battle¬
field is also dead and he who survives is also dead.
37. Thus speak those gams along with the kinnaras and
he though sad at heart hears but patiently their strange uttera¬
nces. Envested with an aerial body and sitting in the aerial car
due to the influence of gifts, he gives out in speech his impassion¬
ed thought.
38. “Dharma is father, compassion is mother, speech is
sweet-tongued wife, bath in a holy place is equal to relatives.
39. Whatever good is done by hand the same is heaven.
A religious person is a symbol of happiness and a sinner is all
misery.
40. That man on the earth deserves praise who is
religious, who has conquered pride and anger, who is humble
though learned, who does not trouble others in vain, who is
satisfied with his wife and keeps away from unlawful sexual
desire.
41. He who offers sweets, he who performs Agnihotra ,
has studied Vedanta, has performed religious rites fasts for a
month within a year and remains chaste — these six in this
world are worthy of honour.
42. A man of good conduct can also be put in this
category. A VapI (an oblong reservoir of water) a well, a
tank, a cistern and temple of a deity in the heart of a devotee
constitute the best virtue.
43. Feeding a Vedic scholar for a year, arranging the
marriage of a Brahmin’s daughter, freeing a brahmin family
from debt, tilling land and digging well to meet the need of
a thifcty and hungry person constitutes a virtuous act.
11.49.10
941
44. Whosoever with a pure mind hears or recites this
chapter on the essence of virtue is considered to be noble and
religious. He goes to the highest world after death.
CHAPTER FORTYNINE
{Method of Final Release)
Garuda said :
1. O ocean of mercy ! I have heard that this world of
creatures is born out of ignorance. Now, I wish to hear the
infallible method of Final Release.
2. O God, O deity of deities, O lover of refugees in
this insignificant world filled with the filth of sorrows !
3. There are creatures staying in many bodies, being
born and dying. There is no end to this process.
4. They are always suffering, none of them is happy.
O lord of mokfa, tell me how one is released.
The lord said :
5. Hear, O bird, I shall tell you what you ask about.
Simply by hearing the same, you will get release from the
world of mortals.
6-7. There is God, transcendental self, indivisible Siva,
all-knowing, all-doing, lord of all, pure, without a second,
self-luminous, without beginning, without end, unchangeable
the highest of the high, attributeless and of the nature of
existence, consciousness and bliss.
8. The creatures are his parts and parcels. Like sparks
of fire being struck by the beginningless knowledge, they
separate into different bodies, through beginninglcss actions.
9. They are controlled by virtues and vices in the form
of bliss and sorrow. Their bodies have different castes, age
and enjoyment born of their different actions.
10. Then again in every birth, O bird, they obtain
subtle bodies and after attaining moksa they acquire indestruc¬
tible frames.
942
Garuda Purana
11. The departed souls enter into insentient objects,
worms, birds, animals, men, deities but after release do not
enter into any object or any body at all.
12. Passing through four types of bodies in order of
their karman and leaving one body after the other a thousand
times, taking birth in human form and acquiring knowledge
due to good acts one obtains release.
13. In the eightyfour lacs of bodies of creatures one
does not acquire true knowledge anywhere unless one is born
as man.
14. Here, after thousands of crores of births a creature
obtains human form only sometime due to the aggregate of
virtue.
15. Having obtained a rare human form he should
endeavour for moksa. If he does not endeavour for it, there can
be no greater sinner in the world.
16. Born in the most beautiful human form he incurs
the sin of slaying a brahmin if he neglects his self.
1 7. Without human body it is not possible to obtain the
supreme goal. One should be, therefore, very cautious to guard
wealth in the form of his body and perform good actions.
18. One should always protect self which is the
receptacle of virtue. One should always try to look after the
body at any cost.
19. If alive, he may reap the result of his good actions.
He may get a village, a field, a house or a wealth. But he ma-y
not get human body again.
20. A wise man finds out means to preserve his body.
Even a leper does not wish to discard it.
21. Body is useful for Dharma, Dharma for knowledge,
knowledge for meditation and meditation for immediate release.
22. If a person cannot protect himself from evil then
who else will do the same ?
23. If he cannot treat the disease here itself how shall
he cure himself hereafter, at a place where there is no
medicine ?
11.49.35
943
24. Old age is like a tigress. Age runs away like water
from a leaking pot. The disease kills like an enemy. Hence, one
should practice virtue alone.
25. So far as sorrow does not come, calamities do not
approach, organs do not defunct, one should practice virtue.
26. So far as this body remains intact he should practice
virtue. One is a perfect fool who digs a well only when the
house is on fire.
27. Time fleets while man is ignorant due to the pressure
of work he is engrossed. People do not realize what is harmful
or what is wholesome for them. They are deaf to their own
interest.
23. Even after seeing the distressed, the dead, the
fallen and the aggrieved people do not ever fear having drunk
the wine of infatuation.
29. Wealth is evanescent like a dream, youth is fading
like a flower, age is fickle like a lightning. Knowing this who
can entertain fortitude ?
30. A life of hundred years is too little. Half of that
goes in sleep or idleness. Whatever little is left is wasted due
to childhood, disease, old age and sorrows.
31. Alas ! Is not that man dead who is idle at a place
of action, sleeps at a place of awakening and is confident at a
place of fear.
32. When the soul comes and stays in the body like the
foam of water, when the company of the beloved is but
temporary, how can a person stay fearless ?
33. He who does not know reality calls as useful what
is useless, as permanent what is impermanent and as meaningful
what is meaningless.
34. Being infatuated by divine illusion he falters even
seeing, misunderstands even hearing and misses sense even
reading.
35. Even when the crocodiles in the form of death,
disease, old age are drowning this world in the ocean of time,
he does not realize the Truth.
944
Garuda Put ana
36. He does not observe that Time is running out at
every moment, just as a pot of unbaked clay is not seen as
broken inside water.
37. It may be possible to wrap the wind, rend the
ether, knot the waves but it is not possible to maintain
perpetuity of the age.
38. Since even this wide earth is burnt, even the lofty
Meru is shattered, even the deep water of the ocean is dried,
what can be said about the insignificant body ?
39. I have a son, wife, wealth and relations. Thus, while
the goat of man thinks, the wolf of time takes him away by
force.
40. This has been done, this is to be done, this other is
half done. Thus thinking one is taken by Yama.
41. One shall do to-day what is to be done tomorrow,
before noon what is to be done afternoon—but whether done
or not done, Death does not wait whether a person has
completed the task or left it incomplete.
42. Death-fire is there. Old age has shown him the way.
Fierce diseases are his accompanying soldiers. The man attacked
sees no protection.
43. Split with the needle of greed, soaked in the oil of
passions, cooked in the fire of anger and envy, man is eaten
up by death.
44. Death takes away even children, young people, old
men and those in womb—such is this world.
45. Not to speak of wife, mother, father, son and other
relatives, the soul leaves even his own body and goes to the
abode of Yama.
46. This world has sorrow as the root. Whosoever
possesses the same is sorrowful. Whosoever leaves it is happy.
47. So leave in a moment this world which is the
source of all sorrows, abode of all calamities and shelter for
all sins.
48. Man can get rid of fetters of iron a;id wood but not
the fetters in the form of his son and wife.
49. So far as a being makes relations dear to heart, the
cones of sorrow are being pegged in his heart.
11.49.62
945
50. Eternally this world is destroyed by the thieves in
the form of organs staying in the body who feed on the objects
of pleasure and take away all wealth by deception.
51. Just as the fish tempted by flesh does not see the
iron-cone, so also a creature, tempted by enjoyment does not
anticipate Yama’s torture.
52. The people going on the wrong path do not dis¬
tinguish between good and evil. These men deserve hell, O
bird, who are engaged only in filling up their bellies.
53. Sleep, fear, sex and food are equal for all creatures.
He who possesses knowledge is a man and he who is without
knowledge is an animal.
54. Foolish people are troubled by natural call in the
morning, by hunger and thirst at midday and by sex and
sleep at night.
55. People love their bodies, wealth, wives, etc. Alas !
being infatuated by ignorance they are born and they die.
56. Therefore, one should always shun company. If it is
not possible, one should associate with the great.
57. Association with the good and discrimination are
two clear eyes. Whosoever lacks them is a blind man who can
go astray from the right path.
58. Men are busy with their own affairs devolved on
them by their ancestral profession or by their paticular stage in
life. They do not know about true religion. Being deceitful
they perish.
59. Why should many preachers practising vows, but
with their vision blinded by ignorance laboriously move here
and there.
60-61. Men engaged in ritual practices are satisfied
with very little; being misguided they conduct sacrifices
accompanied by mantras and oblations.
Some fools infatuated by my illusion wish for moksa by
torturing their bodies by fasts, taking cores but once in a day.
62. Can the ignorant fools get release by torturing their
body ? Can a serpent die simply by beating the hole wherein
it dwells ?
946
Garuda Pur ana
63. The imposters who guise themselves with matted
hair and deer-skins and pretend to be pious move about
deceiving people.
64. For him who takes delight in the pleasures of the
world and pretends that he knows Brahman, both Karman and
Brahman are far distant.
65. Alike at home and in forest, naked and shameless,
the donkeys move here and there. Do they become unattached ?
66. If men achieve release by anointing mud and ash
will they be released ?
67. Jackal, mouse and dear live in the forest and
consume grass, leaves and water. Are they also ascetics ?
68. From their birth to their death, frogs and fish stay
in the river such as Ganga. Do they become Yogins ?
69. Doves, Silaharas and Gatakas do not drink water
from the earth. Are they Vratins ?
70. People are content with their routine work. But
that does not help them to reach the goal. It is the knowledge
of truth or reality that effects release. 1
71. O lord of birds, ignorant fools, fallen in the dark
well of six darsanas and bound by the noose of attachment, fail
to realize the truth in the form of para-brahman.
72. Floating on the surface of the ocean in the form of
Veda-sastra and caught by the waves of six nigrahas 2 the bad
logicians suffer miserably.
73. A person well versed in the Vedas, Agamas
and Puranas but ignorant of Reality is not distinct from a
magician whose utterances resemble the caw-caw sound of a
crow.
1. The perceptible world is a creation of Maya, a project of brahman.
When brahman withdraws Maya (»wj'fl=non existence or unreal creation)
into his eternal existence nothing but brahman remains. The lemoval of
ignorance is, in fact, the attainment of brahman on the part of individual
soul.
2. Nigraha —flaw in argument whereby a disputant is put down in
argument. Six or more nigrahas are explained in different texts of Nyaya
philosophy.
11 . 49.85
947
74. Those who are worried about the sources and objects
of knowledge take recourse to Sastras which they study day and
night but they are miles away from the goal of Ultimate
Truth.
75. Literary compositions are decorated by the figures
of speech, syntactical arrangement of words and by variety of
meters. The fools who are worried cannot derive any solace
from them.
76. Reality is something else and people suffer due to
something else. The meaning of the scriptures is something else
and people define something else.
77. A few proud people without traditional knowledge
misinterpret the Vedas which they do not rightly understand.
70. They study the Vedas and discuss. But they do not
realize the Ultimate Reality just as a spoon does not know the
taste of food.
79. The head carries the flowers, the nose knows the
scent. The people study the Vedas. But very few persons
understand the same.
80. Not knowing the Reality of the self, a fool is
infatuated by the sastras. When the goat stands in the shed,
the shepherd seeks for it in the well in vain.
81. The knowledge of the sastras is not competent to
destroy the infatuation accruing from worldly affairs. The wick
of a lamp cannot remove darkness which light alone can do.
82. For the ignorant person the study of sastras is useless
as a mirror is useless for the blind. But for the wise the same
works as the means of true knowledge.
83. Sastras are the source of knowledge which one
desires to attain. But that is not an easy affair. One may not
achieve knowledge even in one thousand divine years.
84. Scriptures are many, age is short. Obstacles come
in battalion. One should pick up truth from falsehood as a
goose picks up milk from water.
85. Having studied the Vedas and realized their essence
the wise man should leave all the sastras just as one desiring
corn leaves the husk.
948
Garuda Purana
86. Just as one satiated with nectar has no use of food,
no one who is in search of Reality has anything to do with the
sastras.
87. One cannot obtain release by reading the Vedas or
the sastras. Release comes from experience, not otherwise, O
son ofVinata.
88. A particular stage ( airama ) in life is not conducive to
release; nor any system of philosophy, nor any ritual nor the
combined knowledge of the sastras.
89. The word of Guru alone can grant release. All
knowledge is in vain. Among thousands of scriptures the word
of Guru alone is vivifying.
90. The knowledge of the non-dual entity derived from
the word of Guru can effect release. The practice of the ritual
or the study of the crores of scriptures is quite in vain.
91. Knowledge is twofold : One arising from the study
of scriptures, the other arising from discrimination. Sabda-
brahma is known from the scriptures and Parabrahma is known
from discrimination.
92. Some seek for the knowledge of non-dual brahman
(i.e. brahman without Maya) and some for that of the Dual
(brahman with Maya). But they do not realize reality devoid
of dvaita and advaita.
93. Two words mine ( mama ) and not mine (na mama)
signify bondage and release. By mine the person is bound and
by not mine he is released.
94. That is the right action which docs not put one
into bondage. That is the right knowledge which brings him
release. All other action is but a labour and all other knowledge
is but an artisanship.
95. So far as actions thrive, so far as desire subsists, so
far as organs are active, there can be little talk of realizing the
Self.
96. So far as one takes pride in body, so far as affection
for worldly objects is there, so far there is persistence in efforts,
so far as desire to do is there.
97. So far as mind is not steady, so far as one does not
meditate on scriptures, so far as Guru’s blessing is not there,
there can be little talk of realizing the Self.
11 . 49.110
949
98. Penance, vow, pilgrimage, muttering of mantras
sacrifice, worship, talk of the Vedas and Sastras are meaningful
only when one knows Reality.
99. Therefore, by all efforts and in all conditions, focus
your attention on atman, O bird, if you desire release.
100. Tortured by the threefold suffering one should
take shelter in the shade of the tree of moksa which has
blossoms of dharma and knowledge and fruits of heaven and
release.
101. Therefore, one should derive knowledge of Reality
from one’s preceptor. Thus one is easily released from the
bondage of one’s actions.
102. Now, hear, I shall tell you the last step by which
one can attain the final goal.
103. When the hour of great departure arrives he should
without fear cut off all attachments with the weapon of
detachment.
104. The calm man should leave the house, start on
pilgrimage and bathe in the holy waters. Then having prepared
a seat as prescribed he should sit upon it with detachment.
105. With a pure mind he should meditate upon the
pure, three-syllabled Om signifying brahman. Without forgett¬
ing the brahma-blja one should conquer the breath and
control the mind.
106. He should control the organs from the objects of
senses with intellect as his companion. The mind drawn away
by the actions should be possessed for the good by the intellect.
107. “I am brahman the supreme shelter. I am brahman
the highest stage,” having thus concluded he should concen¬
trate his personal self on the universal self.
108. Pronouncing Om the one-syllabled brahman and
remembering me whosoever leaves his body obtains the highest
state.
109. Where the hypocrites devoid of knowledge and
self-control do not reach, the wise obtain that state.
110. The wise who are without ego and infatuation who
have left attachment and vices, who contemplate on soul,
whose desires have turned back, who are free from the effects
of joy and sorrow, attain that imperishable state.
950
Garuda Pur ana
111. He obtains release who bathes in the holy tirtha of
mind whose pond is knowledge, water is truth and which is
devoid of filth of attachment and envy.
112. Whosoever meditates on me with full devotion
without attachment for any worldly object, who has imbibed
complete awareness and whose mind is all pleasure.
113. With a desire to die whosoever leaves his house-
and stays in a holy place where he breathes his last, can obtain
release.
114. Ayodhya, Mathura, Maya, Kasi, KancI, Avantika
Purl and Dvaravatl—these seven places of pilgrimage can grant
release.
115. Thus I have told you, O Garuda, about the ways
of release. Preaching the same with knowledge and control,
one may obtain release.
116. Those who have realized self can get release.
Those who resort to the ritual can go to heaven. Those who
commit sins go to hell. Others rotate on the wheel of birth
and death. 1
Suta said
117. Thus, having received the answer of his queries
from the mouth of the lord, Garuda was delighted and he
bowed to the lord of the world.
118. “My doubts have been cleared, O lord, by your
words’’—so saying he took leave of Visnu and went to the
hermitage ofKasyapa.
119. One may assume body sooner or later after death..
There is no inconsistency in this approach.
1. The Bhagavadgita declares that after leaving the worne-out or
diseased body the soul enters the new one immediately, as a man discarding
worne-out clothes puts on new ones. But this is not true of each and every
individual soul. Some souls wander in aerial bodies for indefinite time, some
go to heaven, some to hell, staying in either place till their merits or
sins are exhausted (ksine punye martyalokam visanti). Some enter the
womb very soon, to reap the fruits of their actions in human, animal or other
form on the globe of this earth.
120. Garuda repeated what he had heard from the lord.
Marlca was also delighted on hearing the words of Lord
Visnu.
121. O brahmanas, I have removed your doubts and
told you the most wonderful Purana known as Garuda.
122-123. Garuda got it from Visnu. Bhrgu got it from
Garuda, Vasistha from Bhrgu, Vamadeva from Vasistha,
Parasara from Vamadeva, Vyasa from Parasara and I from
Vyasa. Thus I have told you the secret of lord Visnu.
124. A man who hears the same or narrates the same
is blessed with pleasure here as well as hereafter.
125. Whatsoever sorrows having been told about them
who go to the city of Yama, whosoever hears about them gets
release.
126. After hearing about the results of actions described
here, men may become averse to pleasures. The account is,
therefore, meaningful for the listener.
127. O ye that have controlled your organs, praise the
lord from whom this voice has come out like a stream of nectar,
by drinking (or hearing) even a drop or a handful of syllables
of which a man may attain union with Paramatman.
Vyasa said :
128. The sages were fully satisfied having drunk the
Vaisnavl nectar of words coming out of the mouth of Suta,
replete with the essence of scriptures.
129. They praised the Suta who knew the essence of the
sastras.
130. Thus having heard through the mouth of Suta the
words of lord Visnu allaying the doubts of Garuda the sage
Saunaka was fully satisfied.
131. The sages honoured Suta with liberal praise saying,
“O Suta you deserve a very high praise.” Then they bade him
farewell, the sacrifice being over.
132. This holy Garuda Purana destroys sins committed
by the listeners. This should be heard therefore.
133. Having heard the Purana, gifts of bed, etc., should
be given in charity or else it would not be fruitful.
952
Garuda Pur ana
134. First of all, this Purana should be worshipped, then
the reciter with the fee in cash, clothes, ornaments and cows.
135. To obtain merit the reciter should be honoured
devoutly with gifts of gold, corn, earth and other things.
136. The man who hears it or narrates it gets rid of
fierce tortures in hell and shaking off his sins aside enters
heaven where he enjoys the company of celestial nymphs.
BRAHMA (MOKSA) KANDA
CHAPTER ONE
Classification, of the Pur anas. The Nature of Deities
1. The lord of Yadavas, 1 accompanied by his elder
brother Balarama, 2 looked splendid in the battle-field—the lord
who was a thunderbolt to the enemy, the best and the noblest
among men, cupid incarnate to the women, kith and kin of
the cowherds, chastiser of the wicked kings, a loving child to
his parents, Yama to the lord of Bhojas 3 as ordained by fate,
the transcendental soul for meditation on the part of’Yogins. 1
2. Salutation to lord Narayana, 5 the source of the
universe. After paying due homage to the lord, I shall narrate
his story.
3. The great sages, Saunaka and others preached
spirituality and practised penance in the holy region of
Naimisa. 6
1. Vrsrandm pati —lord of the descendents of VYsni, an ancestor of lord
Krsna.
2. Balarama —The elder brother of Sri Krsna, son of Vasudeva and
Rohini was the incarnation of §esa, the serpent chief.— PE., p. 99.
3. Bhojas —a branch of Yadu dynasty inimical to the Vrsnis.
4. Lord Krsna is called the greatest of Yogins (Yogisvara).
5. Lord Visnu is called Narayana because he abides in the waters of
the ocean :
?rrfldin sffacTT ?rrff T i
cTT ^ *ii fKcf:
Manu I. 10.
6. Naimisa or NaimiSa, mod. Nimsar. It is situated in the Sitapur
district in the Uttara Pradesa, on the left bank of the Gomati river. The
place is so called because the rim ( nimi) of the revolving wheel of virtue was
shattered here and Virtue had to make a permanent abode in the region
( Vayu 2.7). Or the place is so called because here an army of asuras was
destroyed by the sage Gauramukha in a twinkling of an eye (Varaha
956
Garuda Purana
4. They had conquered their senses, regulated their diet,
were devoted to truth. They worshipped Visnu, the primeval
preceptor of the universe with supreme devotion.
5. Versed in the knowledge of sastras, invested with
supreme glory they meditated on brahman—the eye of the
universe and practised penance in the Naimisa region.
6. Some worshipped the lord of sacrifices with sacrifices.
Some worshipped the lord incarnate of knowledge through
knowledge. Some worshipped him with supreme devotion.
7. Once upon a time, the sages held a council with a
desire to ascertain the means of Dharma, Artha, Kama and
Moksa. 1
8. Twenty-six thousands of sages reputed for their self-
control gathered there. They were accompanied by their
disciples and disciples of disciples who could not be counted
in number.
9. The pure-souled sages of great lustre who were
devoid of malice and attachment assembled there to devise
ways for the welfare of the people.
10. How can we create the people’s firm devotion for
lord Hari ? How could our threefold activity bear fruit for
the welfare of the world ?
11. The sages were eager to put up such queries to
Saunaka. He, the wise man, could very well guess their
anxiety. With hands joined in reverence and head bent as a
token of modesty he said in reply.
Saunaka said :
12. In the holy hermitage of the Siddhas 2 there abides
Suta who is well versed in the Puranic lore. He, the best of
Purana). On the authority of the Matsya Purana A.A. Borooah (Ancient
Geography of India) places it about the confluence of the Gomati and the
Ganges. It was sacred in the Krta age, as Puskara in the Treta, Kuruksetra
in the Dvapara and the Ganges in the Kali age.
1. Calurvarga —four ends of human life taken collectively are called
Purusartha.
2. Siddhas : Some divine beings of great purity and holiness character¬
ized by eight super natural faculties (siddhis), viz. anima, laghima, prapti,
prakamya, mahima, Isitva, Vasitva and Kamavasayita.
III. 1.21
957
the self-controlled, is the disciple of Vyasa. He will answer the
queries to your entire satisfaction.
13. Let us put our queries to him. Thus, Saunaka,
accompanied by the sages, went to the hermitage of the
Siddhas.
14. Saunaka and the Naimisa-dwelling sages approach¬
ed Suta and put their queries to him when they found him in
proper mood.
The sages said :
O you of good vow, please know that we have come to
you as guests and wc expect that you will receive us as such.
15. By what means and in what manner with sacred
ablution, gifts, etc. shall lord Visnu be worshipped so that he
may be gratified thereby.
16. Please tell us your conclusive answers to our query
so that they may serve as the means of our final release.
Sula said :
O sages, listen, I am going to tell you my conclusive
answers to your queries.
17. Having paid homage to lord Visnu, Laksmi, Vayu,
Bharati, Sesa, the preceptor Vyasa and lord Krsna I shall
answer your queries as far as I understand.
18. There is nothing equal to Narayana, nor has it been
nor would it be. In this faith, I accomplish my task, achieving
purpose.
Saunaka said :
19. O noble Suta, please tell us why homage is paid to
lord Visnu at the very beginning. O you of good vow, do also
tell us about the proper procedure of reciting a Purana.
20. You have paid homage to lord Visnu, Laksmi,
Vayu, Bharati and Vyasa. Why this order in paying homage ?
O Suta of blessed virtue, let us know the reason thereof.
Sula said :
21. Visnu shall be worshipped at the outset—He who
is knowable through the Vedas, Sastras and Puranas. He alone
958
' Garucla Parana
is the source of energy and lumination. He alone is worthy of
our praise.
22-23. He is the supreme deity, superior to the gods.
He alone is w’orthy of adoration, not Siva or others. The
arrogant people who bypass Visnu and pay homage to Siva,
Gancsa, Cantjika, Renuka, Surya, Bhairava, Vayu, Sarasvatl,
Parvatl and Laksmi are a-Vaisnavas, i.c. averse to the worship
of Visnu. 1 The sages have proclaimed thus.
24-25. Hence, one should not bow to each deity
separately, for they are not satiated by individual worship.
Whatever worship is rendered unto them they reciprocate
partially and at the same time dedicate that worship to the
supreme lord Visnu adored by Laksmi and others.
26. O lord of birds, these deities should neither be
worshipped nor saluted by brahmins and other castes desirous
of salvation, for they are the source of trouble here and here¬
after. They can grant the worshipper the dark, inferior regions.
27-28. People in any stage of life 2 should not worship
them even in adverse circumstances Those w'ho for the
accomplishment of desire worship Laksmi, Brahma, Siva,
Indra, Yama, undergo great hardships, great calamities, foul
diseases such as leprosy, fistula. Those who vow to Brahma,
Rudra, Vayu and other gods, excluding Visnu are called
a-Vaisnavas.
29. O great sages, I shall tell you an important secret
which you should keep close to the heart and not divulge to
any other. O brahmins, you should worship the image of
Vayu 3 and not the image of Brahma, Rudra, or other deity.
30-32. When at worship, you should set up an image of
Vayu, the symbol of Visnu at an appropriate place. You
1. This shows the sectarian character of this Kanda.
2. The life of a twice-born is divided into four stages, viz; Brahma-
carya, Garhasthya, Vanaprastha and Sannyasa; each consists of a period of
twenty-five years, the total extent of the period being one hundred years.
Sat/ij'ur vai Purusali.
3. The deity Vayu is identical with Visnu. When the worship of a
deity other than Visnu is forbidden, that of Vayu is allowed. Vayu is a
■symbolical representation of Visnu.
III.1.39
959
should worship Visnu, the lord of Laksml, in the appropriate
manner. You should thereafter worship the image of Vayu
with the remains of gifts. The stupid people who worship Vavu
and the rest with fresh garlands, incense and sandal but not
with the remains considerably suffer here and hereafter. There
is no doubt in this. As an expiation, they should recite Svasti
mantras 1 and meditate upon Visnu.
33. The stupid who bow to the images of Siva, Vayu
and others set up by the hypocrites, the followers of Tamasa
god Rudra 2 for the attainment of desire suffer eternally.
34. If the best of brahmins have set up an image of
Vayu, one should pay homage to the same. If with the remains
of offering made to Visnu, Vayu is worshipped, there is not in
the least any fault.
35. Vayu, the father of Hanuman, 3 is the preceptor of
all. Hanuman is the regular worshipper of Rama. Knowing
this, one should pay homage to Visnu as well as Hanuman, the
offspring of the great god Vayu.
36-37. There is no other way of paying homage, O
best of brahmins, you all should keep this as a guarded secret.
The devotees of Visnu or the followers of the sect should
pay homage to Visnu and Visnu alone. By doing so, in an
appropriate manner they can acquire virtue.
38. Those who do not worship, even in adversity, any
god other than Visnu arc the true devotees of the lord. Those
whose minds are diverted to other gods are not the real
devotees in any sense. You should not entertain any doubt in
this respect.
39. The learned declare those Puranas to be sacred or
worth hearing which preach the cult of Visnu from beginning
1. VS. 36.17.
2. Rudra. Rudras, eleven in number, are the inferior manifestations
of Siva who is the head of the group. Emanated from the fire of fury of
Brahma he is possessed of Tamoguna.
3. In fact Hanuman was a foster-child of Vayu. His actual parents
were lord Siva and Parvati.
960 Garuda Purana
to the end. In the iron age, such Puranas are welcome to attain
popularity among the masses.
40. There are a number of Puranas which preach
respective dharmas to the four castes. Stupid people accept
their verdict and feel jealous of one another.
41. There is no deity equal to Visnu, no preceptor
equal to Vayu, no place of pilgrimage holier than the bank of
the Ganges, no devotee of gods equal to the devotee of Visnu.
42. The Puranas devoted to Visnu are called sattvikas. 1 2
These should be preached to the people but not others which
cause suffering.
43. In the Kali age, only three principal puranas are
devoted to Visnu. Among these the Bhagavata Purana renders
more good to the people.
44. The Bhagavata Purana opens with the description
of the origin of the universe, Visnu, Brahma, Rudra and others.
45. The wise declare knowledge to be manifold,
consisting of various grades—high, low and middling. All that
knowledge is found in the Bhagavata Purana. Hence,
Bhagavata is the highest of all Puranas.
46. The Visnu Purana comes next, then comes Garuda.
The three are principal Puranas in the Kali age. Garuda
contains some additional matter.
47-48. O brahmanas, listen to that speciality. The
Garuda Purana is divided into three parts. The first part is
called Karma Kanda*, the second Dharma Kanda 3 and the
third Brahma Kanda. 4 Among these the third part is the best.
1. The Mahapuranas are classified into three categories—Vaisnava,
Brahma and Saiva. The Puranas glorifying Visnu are styled as Sattvika;
those glorifying Brahma as Rajasa and those glorifying Agni and Siva as
Tamasa. According to this description the eighteen Mahapuranas can be
classified into Sattvika, Rajasa and Tamasa as under.
Sattvika : Bhagavata, Vi$nu, Garuda, Matsya, Kurina, Vayu.
Rajasa : Skanda, Padma, Vamana,'Viraha, Agni, Biavisya.
Tamasa : Brahmanda, Linga, Brahmavaivarta, Markandeya, Brahma,
Aditya.
Garuda mentions Aditya instead of Narada.
2. The same as Acarakanda.
3. The same as Dharmakanda.
4. The same as Moksakantja-
III.1.59
961
Listening to this part grants virtue which is equal to the
virtue of listening to complete Bhagavata.
49. When the third part is recited one obtains merit
equal to the merit of reciting the Vedas. There can be no
second thought in this respect.
50. O brahmins, by listening to the third part of the
Purina one obtains merit equal to that one obtains by reciting
and understanding the same. Mere recitation awards one-tenth
of the merit which accrues to the person who listens to and
understands the same.
51. Next in order of merit is the Matsya Purana, then
comes Kurma Purana, then Vayu. These three are also
Sattvika Puranas. O best of sages, in the sixfold series of
Sattvika Puranas, there is lot of knowledge to be discovered.
52. Among the Sattvika Puranas, Matsya and Kurma
are inferior, Vayu is middling. Visnu and Bhagavata are
superior.
53. Skanda, Padma, Vamana, Varaha, Agni and
Bhavisya are Rajasa Puranas. Each of these contains sections
on the Rajasa and Tamasa material.
54. They are Rajasa, Rajas being prominent in them.
Those seeking for release should not listen to these sections.
Only the Sattvika part among these Puranas should be listened
to—that provides merit equal to that of listening to Garuda.
55. Brahma, . Brahmanda, Brahmavaivarta, Liriga,
Markandeya and Aditya are the Tamasa Puranas. Parts of
these Puranas are sattvika and rajasa.
56. They should not be listened to by the seekers of
truth, for they are Tamasa. O best of sages, there are Sattvika
portions in them, listening to which accords merit equal to
the merit of listening to Garuda (in part).
57-59. Smaller in size arc the Upapuranas 1 which are
eighteen in number. Among these, Visnudharmottara,
1. On the nomenclature of the Upapuranas, authorities differ. PE.
designates the eighteen Upapuranas as under:
(1) Sanatkumara, (2) Narasimha, (3) Naradiya, (4) Sivadharma,
(5) Durvasas, (6) Kapila, (7) Manava, (8) Usanas, (9) Varuna,
962
Garurfa Purana
Bhagavata, 1 Tattvasara, Nrsimha, Vayu and Hamsa are
Sattvika, undoubtedly. By listening to these one secures half of
the merit one would receive by listening to Garuda.
60-63. Bhavisya, Brhannarada and Laghunarada
consisting of a dialogue between Yama and Narada, Karttika
Purana and Brhad Brahmanda are the Rajasa Puranas. By
listening to these one gets full enjoyment. One gets one-fourth
of the merit one would obtain by listening to Garuda. The
wise have declared thus. Bhagavata, Siva, Nandi, Pasupata,
Rainuka, Bhairava are Tamasa Puranas—so declare the wise
who are conversant with the cult of Visnu.
64. Listening to these Puranas imparts merit equal to £
of the merit accruing from listening to Garuda. Bhagavata is
the best of all Puranas.
65. By reciting the Purana one gets merit equal to that
one would get by reciting the Vedas. One who hears the
Purana recited gets half of the merit one gets by hearing the
Vedas. If one hears the Purana recited and understands what
he hears gets tenfold the merit of the one who hears the Vedas
and understands them.
66-67. The reciter (who understands the meaning) gets
twice that merit and the commentator or expositor gets even
more.
The wise declare that the Purana is equal to the Vedas
in the weightiness of purpose and the greatness of glory. It is
more valuable than the Vedas so far as the meaning is
concerned. This is declared by those who understand the
mystery of Visnu.
68. The wise declare that the praise of Visnu and the
thousand appellations of the deity recorded in this Purana are
(10) L Kalika, (11) Samba, (12) Saura, (13) Aditya, (14) Mahesvara,
(15) Devibhagavata (16) Vasistha (17) Visnudharmottara (18) Niiamata.
Other authorities replace Naradiya, Aditya, Vasistha and Niiamata by
Parasara, Narada, Brahmanda and Samba.
The Garuda mentions Tattvasara, Vayu and Hamsa ar rng the
Upapuranas.
1. By ‘Bhagavata’ Devi bhagavata is meant.
III.1.73
963
the best among those who can bestow merit. Listening to the
two obtains tenfold or more merit one earns by hearing the
Bharata.
69. In Bharatavarsa 1 , in the golden age ( salyayuga) , the
daityas 2 are born in the brahmin families. They take some
Verses out of the Bharata consisting of 6000 verses and replace
them by new ones.
70. The sage Vyasa (the author of this Purana) paid
homage to Visnu and composed among the Puranas the
Bhagavata Purana, at first, in the glorification of Lord Visnu.
Thereafter he composed Garuda.
71. Garuda is one of the principal Puranas as declared
in the Sastras. There is no Purana equal to Garuda in the
exposition of Vaisnava cult.
72. As Visnu is the best of Gods, as Sudarsana 3 is the
best of missiles, as the horse sacrifice 4 is the best of sacrifices,
as Rudra is the best among the inferior deities.
73. As the Ganges is the best among the rivers, lotus
among the water-plants, Vayu among the superior deities, so
Garuda is the best of all Puranas devoted to the cult of Visnu.
1. Garuda (1.54, 13-14) speaks of Bharata, son of Rsabha and
Merudevi. Bharata (derived from Bharata) is the southern Varsa Jambudvipa.
2. The terms, Daityas, Danavas, Asuras denote peoples originally
(AIHT, pp. 290-291) and refer to human beings. As the people deviated
from the prescribed rules of conduct they were called by such appellations
which denoted h ared, opprobrium and abuse.
3. This discus-weapon produced by Visvakarman was given to
Mahavisnu to be used by him to destroy the enemies (Vi$nu P. Ams'a 3
Cli. 2). According to another account the fire-god gave the discus-weapon
to lord Kfsna to fight against Indra.
4. On the efficacy of Aivamidha (horse-sacrifice) see Manusmrti:
ipm^rEr: flif'miTfteT 111.261
The sacrifice was regarded as a symbol of sovereignty and power. The
performer of the sacrifice let loose a horse to wander at will for a year,
attended by a guardian. When the horse entered a foreign country, the
ruler was bound either to submit or to fight. In this way, the horse returned
at the end of a year, with the guardian obtaining or enforcing the submission
princes whom he brought in his train. After the successful return of the
horse, the horse was sacrificed amidst great rejoicings.
964
Garuda Purana
74. In the Garuda Purana, Visnu is the principal deity.
Being worthy of praise and easy to approach he should be
honoured and worshipped at first.
75-76. After Visnu comes the blissful LaksmI who is
equally worthy of honour and worship.
O best of brahmins, then comes Vayu, the noblest and
the best among the brahmins and the lord of aspirants of
Visnu. He should be worshipped when the recitation of a
Purana begins.
Next, the Goddess Bharat! should be worshipped as she
represents the Goddess speech itself.
77. Next, among men, the sage Vyasa, the author of
the Puranas should be worshipped. Being the devotee of
Visnu he is entitled to worship.
Saunaka said :
78-79. How is it that the Sage Vyasa comes last in the
list of those who are worthy of worship. O you of good vows,
tell us the reason thereof.
Siita said :
80. Homage should be paid to Vyasa at the end while
homage is rendered to Visnu at the beginning. Visnu is the
principal deity in the Puranas and Vyasa the incarnation of
speech—words and their meaning. Vyasa cannot be equated
with Visnu.
81. O best of sages, out of regard for year, I shall tell
you the reason thereof. In the Puranas dominated by
Tamoguna, Vyasa is eulogized as a great sage.
82. Enticed by the knowledge of this fac^the asuras
and their followers who worship Vyasa at first in preference to
Visnu enter the region of pitch darkness. Hence, Vyasa is
worshipped at the end. This knowledge is the secret of secrets
which should be kept close to the heart.
83-84. Whoever is said to be worthy of homage, should
not be accepted as such, for Visnu alone is worthy of worship.
85. Visnu and Vyasa are identical. The Smrtis declare
that Vyasa resembles Visnu in many respects.
III.2.2
965
86. The three—Vayu, etc., are declared to be worthy of
worship.
87. In lightening the burden of the earth, Hanuman 1
the son of Maruti is the principal organ of Visnu.
88. Bharati (also called Sarasvati), identical with
speech, is the second organ. Sesa 2 is the third organ. The
trio is not treated on equal terms with Visnu.
89. They who are declared to be principal deities are
worthy of worship. Vayu and the rest are secondary, hence
they are not to be worshipped (on equal terms with Visnu).
90. Among Bhima 3 and others Bhisma 4 and Drona 5 are
the principal. The noblest of men they are worthy of worship.
Thus I have told you about the relative status of the gods who
are more or less worthy of worship. What else do you wish to
hear.
CHAPTER TWO
Puranic Trinity : Brahma, Visnu, $iva : Their respective roles
Saunaka said :
1. Please tell us how the lord created gods out of the
constituents. O sage, I am not aware of the serial order of
creation and their traits distinguishing one another.
2. Thus spoken to by Saunaka, Suta said in reply.
1. Hanuman —The son of Anjana by god wind or Marut. For a
different version, see note 3, p. 959.
2. Sefa —a celebrated serpent chief having one thousand heads and
represented as forming the couch cf Visnu or as supporting the entire world
on his head.
3. BHma —third among the sons of Pandu. In age he was junior to
Yudhisthira and Arjuna and senior to Nakula and Sahadeva.
4. Bhisma —son of Santanu and Ganga was the ancestor of Pandavas
and Kauravas and fought on the side of Kauravas.
5. Drona —taught the Kauravas and Pandavas the science of arms and
archery. He fought for the Kauravas but was killed by trickery.
966
Garuda Parana
Sula said :
O best of brahmanic sages, you have put a pertinent
question to me.
3. Garuda had put the same question to Visnu. I shall
tell you, O pious one, what Visnu had proclaimed to Garuda.
Garud.a said :
O blessed one, of the nature of existence, consciousness
and bliss, please tell us how this universe came into being ?
4. When the process of creation is revealed, your
excellence is manifested. I shall like to know the relative
superiority of the gods, Brahma, Visnu and others.
5. What arc the means whereby one can attain moksa.
Thus questioned by Garuda lord Krsna spoke in reply.
The lord said :
6. The eternal, indeclinable Visnu is of the basic form.
Because he is all-pervasive, his incarnation as Krsna is known
as complete.
7. Manifested in multiforms he becomes one at the time
of dissolution.
8. There too, there is a demarcating line. He, the
supreme reality, should be known by all means.
9. By knowing him as many, indifferent forms or many
and-one or by observing his different traits, forms or compo¬
nents such as existence, consciousness and bliss, one is absolved
of tamas immediately.
10-13. When the hour of dissolution arrives, O best of
birds, the forms of Visnu that were manifest in different indi¬
viduals assemble in the all-embracing body of Visnu. O bird,
they are united with the root.
If Visnu becomes one with his reflection jlva, then how
can jiva remain dependent on Visnu.
14. Thus they explain the meaning of pratibimba. The
difference between the two—reflected and reflection—is obvious
therefore.
III.2.26
967
15. Krsna, Rama and others of equal cadre arc the
emanations of basic reality. Though they manifest in different
forms, they are not to be thought of as separate.
16-17. Those who are in search of reality should note a
special point. Jivas are related to the root only partially. They
stand as Jivas distinct from the root.
18. The knowledge of the root is essential. Those who
are not aware of the root are asuras. They think that by
illusion, the non-dual entity shows many forms as reflections in
the mirror.
19. But this sort of thinking takes them to the region of
pitch darkness.
The marks that distinguish Self from Supreme self are
twofold: internal and external.
20. The external marks disappear as the material
dissolves. The internal difference remains even in the state of
release. If both the internal and external differences disappear
(there being non-dual brahman in existence), how can there be
a difference due to reflection and the thing reflected ?
21. The distinguishing mark of the self going to be released
is consciousness or awareness (cit ). The distinguishing mark of
the Self going to hell (region ofdarkness) is suffering
22. For the Jiva who is prone to migrate, the distin¬
guishing mark is mixed ( cidrupa and dukkharupa ). The grass
body is an external appendage for the seeker.
23. As the evil-minded asuras often cause distress, Visnu
feels distressed on that account. Thus the nature of the lord
being none other than distress itself, the lord acquires nature
of reflection.
24. One should note the distinguishing mark of the
lord’s reflection in the daityas.
25. Among the divine forms as that of Surya or of
human forms as that of Sita, there is not in the least any
difference internal or external.
26. He who ponders over the difference goes to hell. The
image of an object or a person reflected in the mirror is always
akin to the object or person reflected.
968
Garuia Purdna
27. At the hour of dissolution, O best of birds, the Jivas
in the form of lord’s reflection do not merge into lord.
28. Not even the slightest doubt be entertained, O son
of Vinata, about the non-difference between reflection and the
object reflected.
29-30. When the hour of dissolution arrives the lord sleeps
in the ocean keeping Jivas in his belly, also the released souls,
Brahma, Maruts, etc, as well as those going to be liberated,
those present in hell, those who are likely to fall, those who
are stationary, those who rotate on the wheel of life and death,
those who are wild beasts, bears, etc.—Keeping all these in the
belly the lord sleeps in waters for duration of a Kalpa. 1
31. Laksmi corresponds to knowledge embodied in the
Vedas. She is nourished by devotion to Visnu. She exhibits
devotion to Visnu by the movements of her body and offers
homage to the lord.
32. There was nothing but Visnu and Laksmi as the
creation came into being.
33. The goddess Laksmi served as a couch to the lord.
She was her lord’s abode. Among the females she was the first
who praised the lord thus.
34. In your excellence, you exceed all. None is compar¬
able to you, none excels you. You alone are the non-dual
Brahma. The term is applicable neither to Brahma nor to
Laksmi nor to Rudra nor to Brhaspati.
35. The term is applicable primarily to Visnu. It is
secondarily applicable to Brahma, Rudra and others. Being the
store-house of endless merits Visnu is called Brahma.
36. Other gods contain no fulness of merits, hence they
are not called Brahma.
37-38. They are non-eternal in relation to space or time.
No problem could have arisen, were they found eternal in all
respects. But the problem stands, for Brahma and other gods
are not eternal due to the shortage of their merits.
1. Kalpa —A day of Brahma consisting of 1,000 Yugas or fourteen
Manvantaras, being a period of 432 million years of mortals.
III.2.46
969
Though I am comparable to lord Vasudeva, in respect of
etemality in relation to time and space, I am not equal to him
in the fulness of merit. The Vedas declare your manifold
merits which in all authoritative texts remain uncontradicted.
Your merits are endless, some being manifest and some hidden.
39-43. Therefore, we are unable to evaluate your merits.
Neither I, nor Sarasvatl 1 2 , Siva, Rudra, Sati, the daughter of
Daksa, Parvati the daughter of Menaka or Mena, Indra,
Indrani, Agni, Yama, Narada, Bhrgu, Vasistha, Ganesa, Bali,
Virata, Bhuman 3 , Sami, Kaseru, Kinnara, manes, gods,
Gandharvas 3 , Tusyas, kings and their proteges can praise your
Virtue.
Brahma is inferior to me by crores of merits. Vayu being
equal to Brahma is inferior to me by the same number.
The two are equal to each other in the matter of detach¬
ment, in their devotion to Visnu, in their courage, stability, life,
strength, restraint and intellect from the origin to the dissolu¬
tion of the universe. The two are inseparable in the exercise of
their power or support.
44. The Vedas equate Visnu with Brahma in support
of the universe. They declare Vayu as Jiva the life principle
of the universe. Brahma cannot function as the creator without
the support of Vayu.
45-46. Vayu cannot function without the support of
Brahma. They support each other in activating the universe. Their
mutual superiority can very well be evaluated by taking
recourse to time.
When lord Brahma controlled the principle of intellect
from activating material creation lying dormant in the uni¬
versal egg, Vayu was unable to set it in motion. The evolution
of the universe was the event of later date.
1. Sarasvali —the daughter of Brahma was born from his mouth.
Brahma fell in love with her. She tried her best to avoid him but found
escape impossible. She yielded to his desire. As a result a son called Virat
was born to them. PE., p. 696.
2. Bh uman= Earth.
3. Gandharvas —a class of demi-gods, regarded as the singers or
musicians of gods.
970
Garutfa Pur ana
47. The honourable Sarasvati was born after Brahma
had completed his one year. When ten years were completed,
the honourable Vayu came into being. In the material world,
Vayu is inferior to Visnu. But, their coordination docs not
suffer by this inferiority.
48. Sarasvati was born after Brahma completed a year.
Sarasvati is therefore inferior to Visnu in respect of time. Vayu
is much more inferior in the same respect.
49. After Vayu had completed a year Vak was born.
As it was born after, it perished early.
50. Sesa, the lord of snakes, Indra, and Rudra—the three
are equal in knowledge, strength and spirit. Still they are
inferior to each other in respect of time. They last for two
thousand divine years.
51. Sesa, Rudra, Brahma and Vayu are of equal cadre
and equal efficacy in the process of evolving the material
creation. They are inferior to one another only in respect of
time. But this inferiority should be totally ignored.
52. VarunI, Parvatl and Sauparna—the three were born
after ten years. They should be treated at par with Sarasvati
and Bharati.
53. Indra is superior to RudranI (wife of Rudra). This
knowledge is always gainful. Possessed of this knowledge one is
called the knower. He alone has the knowledge of the Vedas.
54. One who is ignorant of different traits of gods is not
the knower of the Vedas. He is merely a Vedavadin, not a
Veda-pathaka.
55. Whatever syllables of the Vedas are repeated by
men of three castes, constitute the very names of Hari which
are ever dear to him.
56. Hari is my master. I am a life-long slave of Hari.
Brahma and other gods are my life-long preceptors.
57. The Vedas declare Hari as the lord of all. He who
learns the Vedas with this knowledge is the best of the twice-
born.
58. He alone is the knower of the Vedas. Other than
him is only a Veda-vadin who carries the burden of the Vedas
on his shoulders.
III.2.68
971
59-60. Men possessing knowledge of brahman (Supreme
reality) and that of the supreme text (viz., the Vedas) speak
to each other thus—Veda is water wherein abides Visnu. Men
of teaching and other professions incur countless sins which out
of compassion, he condones if they utter his three names.
61. The Supreme lord, when he observes that a guiltless
person, with an honourable place in society, has committed a
sinful deed, is extremely irritated and howls at him.
62. O Govinda, you can be realized only by means of
true knowledge, not by any other means. You are of the nature
of bliss. Rise, O Kesava and be favourable to me. O lord, you
have the power to create as well as dissolve the Universe.
63. You generate Brahma and urge him to create the
Universe. You generate Rudra and urge him to dissolve it.
You observe god Brahma, Sesa and the rest who are worthy of
approach.
64. Rise up, O Hari, chat are ever watchful. Deprived
of true knowledge and engrossed in worldly affairs from katpa
to kalpa. I undergo tortuous pains of unbearable suffering,
O lord.
65. O Hari, you are of the nature of consciousness (cit
sakti). You throw sinful daityas and evil minded persons in the
dungeon full of intense darkness. They say you are of the nature
of suffering, O Hari, since you are distressed by that act of
yours.
66. Rise, O Narayana, Vasudeva, Krsna, Acyuia,
Madhava, Vaikuntha, lord of LaksmI, of compassionate nature.
Homage to you.
67. Rise, O lord of Madhu, lord ofSarasvati, Lord of
Rudra, lord of Ambika, lord of the moon, lord of Saci, lord of
the brahmins, lord of devotion, lord of cows, Rise, O lord.
68. You that are fond of sastras, rise up. You that are
fond of Rk hymns rise up. You that are fond of Yajus rise up.
You that are a primary cause and fond of Saman, rise up. You
that are the enemy of Mura 1 and fond of Atharva lore, rise up.
1. Mura -—the asura born to Kasyapa prajapati of his wife Danu. It
was at this time that lord Krsna, the incarnation of Mahavisnu attacked
Pragjyotisa, the capital city of Asura Naraka. Mura went to help his friend
Naraka. In the fight that ensued, Naraka and Mura were slain by Krsna-
PE. p. 511.
972
Garuda Purana
69. You that are of primeval form, you that are fond of
prose, you that are of variegated form, you that are fond of
praise, you that are lord of LaksmI, we please you with
melodious song. Rise, O lord, rise immediately.
CHAPTER THREE
Creation of the universe : Variations due to difference in Gunas
Lord Krsna said :
1. God Visnu had a desire to create beings worthy of
creation, to release beings worthy of release. Visnu ever
cherishes such desires, though the expression of such desires is
expressedly material.
2. Hari assumed a material form and swallowed dark¬
ness. That form of the lord they declare to be material. Those
who do not know this enter the pitch dark region.
3. The incarnations of lord Visnu are perfect. Perfect is
tha t supreme form. Perfection begets perfection.
4. Superiority and inferiority rest on personality, not on
the facilities of Space and Time.
5. The Supreme lord is full. The Super-imposed universe
is full. When the Super-imposed full is taken off that which
remains is also full.
6. It has become a custom to say that he incarnates in
the person of Krsna for lightening the burden of the earth.
There can be no dissolution of the world without his wishes.
7. Too much effort should not be made for realizing
Self. Too much effort made for self-realization occasions trouble.
Too much effort leads to certain disease, it is certain.
8. The teacher and the disciple should make common
effort to know what it is possible to know. The teacher and the
disciple who work together in that direction can rightly be
called by those designations.
III.3.18
973
9. O son of Vinata, those who think upon the lord as
Supreme Reality are the teacher and the taught in the right
sense of the word.
10. They say there is no harm to cut jokes with the
teacher, if the joke is simple enough.
11. If the disciple cuts joke with the teacher out of
ridicule or rage, if the teacher makes an ironical remark—the
disciple and the teacher go to hell where they stay as long as
the moon and the stars shine in the sky.
The High-Souled red-eyed Hari, possessed of strong
semen, deposited his energy in Maya consisting of three gunas
with an auspicious force.
Gartida said :
12. O Hari, please tell us about the nature of your
energy and its constituents. Is that energy the very nature of
yours or is it a separate entity ? Tell me, O lord, as you know
the truth.
Lord Krsna said :
13. O son of Vinata, the energy which lord Hari
deposited in Maya is the very nature of the lord. The wise who
know the truth have declared thus.
14. They have also declared that the energy being
material is a separate entity, like the lotus in the navel of
Visnu. This fact is not detrimental to the concept of the lord
being full of energy, as the lord is the very form of knowledge.
15. Lord Vasudeva is of the nature of energy everywhere
and in all times. O lord of birds, if he were not possessed of
energy he would not be both Isvara and Purusa.
16. The people in general regard him as twofold : of the
form of male and of the form of female. The two should not
be considered to be separate entities, O lord of birds.
17. If the lord were separate from the female form, O
lord of birds, how could the woman be his reflection.
18. Hence, the female is inseparable from the male form.
The two forms constitute the very nature of the lord. This
should not be taken otherwise.
974 Garuda Purana
19. The neutral form is alien to his nature. It is the
effect and not his real nature. It is not present in Hari, O lord
of birds. Know that in the form of Hari there is reflected the
form of Laksmi.
Garuda said :
20-21. The contact of a woman with a woman is futile.
So say the wise. The female form being the mirror, how can
there be reflected another female form ? How could the female
form abide in the female form. What is the reason thereof.
Tell me, O lord.
Lord Krsna said :
22-23. Lord Visnu assumes different female forms, O
lord of birds. How can it be possible that Laksmi (a female
form herself) may not be reflected therein, since she, the
eternal one, being inseparable from the lord is always at his
service in her many forms.
24. Hence, it is the separation from her lord (and not
her union with him) that can be the object of doubt on the
part of the disciple.
O Garuda, lord Visnu can never remain without Laksmi
who is ever devoted to his lotus-feet.
25. Those seeking for release should know that Laksmi
can never remain without Visnu in any space or time.
26. Lord Visnu deposits energy in her to further growth of
creation. The asuras hold that energy is the magical power of
the lord. But they are fools who ignore reality and as a result
enter the region of pitch darkness.
In fact what we call Maya is nothing but Prakrti (the
primordial nature) invested with subtle form that is different
from magic.
27. They should know that Laksmi is the very Self of
Lord Visnu who deposits energy in her. The union of the two is
not without a purpose.
28. She is beginningless, eternal and truthful. How can
she be a fake, O lord of birds ? Prakrti is eternal truth though
not manifest in distinct form.
III.3.39
975
29. But if she be an empirical reality, how can she be
eternal and if she be non-eternal, O lord of birds, how can
she be the cause of creativity in her subtle form ?
30. If she be the cause of creativity in the subtle form,
who can be the cause of creativity in the gross form ?
31. If you say: By the power of illusion, Visnu manifests
himself in many forms. But when illusion disappears by
knowledge, the universe (of various forms) is absorbed in
Visnu. O lord of birds, hear, I shall produce an argument.
32. Hari, being omniscient, how can ignorance abide
with him ? As darkness cannot co-exist with the sun, there can
be no ignorance co-existing with the lord.
33. Hence, the lord is not associated with Maya. If that
were so, O lord of birds, how could we explain the difference
between the omniscient lord and the lord of limited knowledge.
34. How could the Vedas declare the identity of the two
who are of contrary nature. Not circumscribed by space and
time, the creator of the universe is omnipotent and is above all
sorrows.
35. The individual soul, on the other hand, is the
creator of a small world, being prone to sorrows and afflictions
of births. The two are contradictory in nature and appear to be
distinct. Such is the power of illusion of the magician lord.
36. The devotees of Visnu and their followers are
exempt from censure and reproach. He who bears malice to
them cannot receive the pleasure of Visnu. Even in the state
of release he cannot enjoy perfect bliss.
37. Those who perceive a difference between the
Supreme and the subservient Self become subject to reproach
and are overpowered by suffering and afflicted by affliction.
They enter the region of pitch darkness whence there can be no
return.
38. O lord of birds, the primordial nature (Prakrti) is
subtle in form. It has the nature of eternal truth as are the
infinitesimal particles of space, time, air and other elements.
39-40. The seekers of eternal wisdom should know that
the material objects consist of infinitesimal particles. You should
976
Garuda Purina
know, O bird, that in the categories of the material objects
there is a category called Visesa 1 of which the final Visesa is
the paramanu. 2
Garuda said:
41. O Krsna, O Madhava, O lord of Satvatas, 3 you say
that the ultimate particle of a substance is paramanu.
42. It is still not clear to me. The ultimate particle is
indivisible (the other particles are divisible). That which is
divisible cannot be ultimate particle. This view is invariable,
so it appears to me.
Lord Krsna said :
43. There are experts who can perceive the divisible
particles of a substance but not the ultimate particle.
44. The sages declare the ultimate particle to be Visesa.
Following the view of ancient sages, the philosophers Kanada 4 5
and Gautama,® O lord of birds, have indorsed that the ultimate
Visesa called Paramanu is indivisible.
45. The infinitesimal particles are divisible. Those who
declare them indivisible are totally wrong in their view.
Therefore, O son of Vinata, 6 the particles are divisible in
many parts.
1. ViScfa —a particular or an eternal distinguishing mark of each of
the nine dravyas.
2. Paramanu —the thirteenth part of the atom of dust which is seen
moving in the sun-beam :
I
era' *u<i: II
o
3. Satvatas —a family of Yadava race whose founder was Yadu, son
of King Yayati. King Satvata founded a branch of the Yadavas after his
name. He had four sons : (1) Bhajin Bhajamana, (2) Devavrdha, (3)
Andhaka Mahabhoja and (4) Vrsni. Krsna, the celebrated hero of the
Mahabharata was born in the Satvata-Vrsni family.
4. Kanada or Kartabhuj or Kartabhaksa —the names of the founder of
the Vaisesika system, which may be said to be a doctrine of atoms.
5. Gautama —the propounder of the Nyaya system of philosophy. His
Nyaya-Sutra is the earliest treatise on the subject.
6. Vinata —the mother of Aruna and Garuda and a wife of Kasyapa.
III.3.55
977
46. O lord of birds, the infinitesimal particles are
divisible in many parts. There are, in the same way, many
forms of lord Hari. These forms are divisible while the lord
himself is indivisible.
47. That which is the subtlest of the subtle forms is
also the greatest of the great. No characteristic difference
should be traced among the forms of the lord who is of
inconceivable form.
48-49. None else but the lord is eternal in respect of
time, space and quality. The wise define the eternity of time
as time not circumscribed by time, the eternity of space as
space not circumscribed by space, the eternity of attribute as
an attribute not circumscribed by attributes.
50. Thus, the lord is characterized by his threefold
eternity. Though omnifarious or all-pervasive, he can still be
circumscribed by space. His inconceivable and wondrous powers
are manifest in the forms he takes for the welfare of the people.
51-53. In respect of attributes and time, there is no
difference in the forms of the lord. Being all-pervasive though
circumscribed by space, there is no difference even in the
minutest form of the lord. Still he is divisible even in subtle
parts. Such is the virtue of his supreme power.
54. Therefore, O Garuda, know that he incarnates in
particular forms. His all-pervasive form (which does not
incarnate) they call Narayana. 1
55. Thus, in all conditions and in all entirety, there is a
fivefold classification of the different forms of the lord, viz., the
eternal and non-eternal, the animate and inanimate and
the lord circumscribed and not circumscribed by time, space and
attributes. Lord Hari, the primeval Purusa of mighty power,
deposited energy in the primordial nature called Maya 2 and
produced creation characterized by three gunas, viz., sattva, rajas
and tamas.
1. Narayana —An epithet of Visnu. The word is derived differently in
the MS. 1.10. See GP. p. 955 , Fn. 5 .
2. Prakrti or PradJiana —Primordial nature consisting of the three
essential qualities sattva, rajas and tamas. It is distinguished from Purusa,
the original source of the material world.
978
Garuda Pur ana
CHAPTER FOUR
Gums and their nature : Imbalance and Equilibrium
The lord said :
1. When the lord created the three gunas, their com¬
posite form being Prakrti 1 , there sprang up Laksmi in her
threefold form, viz., Sri, Bhu and Durga.
2. Sri was characterized by sattva, Bhu by rajas and
Durga by tamas. Thus say the wise.
3. O lord of birds, one should not recognize any
difference among Sri, Bhu, Durga—the three forms of Laksmi.
4. Those who recognize difference among the three, by
virtue of three distinct gunas are thrown in the pitch dark
regions.
Purusa assumed three forms: Visnu, Brahma and Siva,
each containing the respective guna—sattva, rajas and tamas.
5. Visnu pervaded the universe to sustain people with
sattva guna. He inspired Brahma to create beings with rajas
guna.
6. Brahma created the universe with rajas guna. Hence,
Brahma is the first creator and not Visnu.
Visnu inspired Rudra to annihilate the world with
tamo guna.
7. Visnu, when he inspired Rudra, was called Rudra.
But Rudra and Visnu are not identical. Visnu is not identifiable
with Brahma either.
8. Brahma and Rudra are pervaded by Visnu. This
very knowledge leads one to release. It is never otherwise.
9. They should recognize the respective functions of the
three : Brahma, Visnu and Rudra. Those who do not
recognize the same go to terrific hells whence there is no return.
10. The eternal lord Visnu pervaded the gunas, and
activated them for the purpose of creation.
1. Equilibrium of the three gunas—Sattva, Rajas and Tamas—is called
Prakrti: sattva-rajas-tamasarh samvavastha prakrtih.
III.4.22
979
11. When the three gunas were activated there was
evolved Mahat 1 out of the constituents of the three gunas.
12. Out of Mahat were evolved Brahma and Vayu. They
were born twins after the lapse of a year since Mahat came
into being.
13. Mahat being activated by rajas, the creation was
evolved out of the gunas in the state of imbalance.
Garuda said :
14. O son of DevakI, you have explained to me the
nature of creation evolved out of the gunas. I have gained by
your grace the correct knowledge of the principle of Mahat in
imbalance.
15-20. O lord, now explain to me the significance of the
gunas in imbalance.
Lord Krsna said :
O lord of birds, before I explain to you the gunas in
imbalance, I shall explain to you, first of all, what gunas in
equilibrium would signify and before I do that O lord
of birds, I shall explain to you the portion of the gunas in their
material forms, ether, etc.
With the aggregate of tamas, O lord of birds, were joined
the particles of rajoguna twice in proportion. With the aggre¬
gate of rajas, O son of Vinata, were joined the particles of
sattva guna twice in proportion.
The gunas are evolved out of the primordial nature, they
are not primary. Since forms of Prakrti are many and not
categorizable, the gunas are secondary, not primary.
21. Thus I have explained to you, O lord of birds, the
nature of the gunas, their number and the way how they
function.
22. Of the three gunas, the sattva alone is pure. O
Garuda, it is not mixed with rajas guna or tamas guna.
1. Mahat —In Samkhva philosophy the great principle Mahat
(intellect) distinguished from manas the second of the twentyfivc principles
recognized by the Sankhyas.
980
Garuda Pur ana
23. It is called kevala sattva, not that it is superior to other
gunas but because it was the only existing guna at the begin¬
ning of Creation which got mixed with the rest at the time of
dissolution.
24-25. O lord of birds, the sattva remains pure at all
times (except at dissolution). Those who think contrarily enter
the lower regions of pitch darkness. O lord of birds, only the
rajas and tamas are mixed gunas.
26. O lord of birds, they are mixed at the beginning and
at the end of creation. With the aggregate of rajas, more than
a hundred part of Sattva is mixed. O best of birds, it is not
otherwise.
27-28. O son of Vinata, of the aggregated hundred parts
of rajas one part is tamas. It is mixed with the aggregated part
of rajas.
29. O dear, such is the position of the aggregated rajas
mixed with tamas. In the aggregated tamas, there is mixed sattva,
O son of Vinata.
30. O Garuda, sattva is mixed with tamas approxi¬
mately more than the tenth part of tamas.
31. O son of Vinata, with the ten aggregated parts of
tamas is mixed rajas in one tenth part.
32. O best of birds, this is the position of the aggregated
tamas.
Garuda said :
33-37. O lord of Satvatas, I have strong doubts in regard
to that.
In an aggregated guna, whatever parts of another aggre¬
gated guna are found in greater or smaller proportion, the
guna acquires that name, like the milk in water, How is that ?
O lord !
On hearing the query of Garuda, the lord spoke with great
affection, appreciating the query of his devotee.
The lord said :
O lord of birds, the aggregated sattva is greater than the
aggregated rajas or aggregated tamas.
III.4.54
981
Sattva is not mixed either with rajas or with tamas. The
learned declare the aggregated rajas or tamas by those very
names and not by any other.
38. Poison mixed with milk or sacrificial oblation is
nothing but poison, the same is the position of gunas, O bird.
39-43. O lord of birds, I shall now tell you of the state
of equilibrium of the gunas.
Whatever is the product of aggregated rajas, whatever
has entered in the mahat principle is also called rajas. When
the hour of dissolution comes, rajas remains in mahat by twelve
parts. In the aggregated sattva it remains by ten parts; in the
aggregated tamas by one part, O bird.
A part of aggregated rajas remains in rajas by one part.
44. Thus, O bird, the principle of mahat is dissolved in
the three gunas.
45. O lord of birds, when the gunas are mixed in equal
proportion, the learned declare it to be the equilibrium of
gunas.
46. Those who think otherwise, are placed in the pitch
dark regions.
Garuda said:
47. O lord, tell me, in brief, how the aggregated gunas
stand in equilibrium, at the time of final dissolution ( pralaya ).
Lord Kr$na said :
48. The learned declare that the aggregated gunas stand
in equilibrium, being mixed together.
49-53. O dear, now, I shall tell you about the imbalance
of gunas.
The rajas which remained mixed by ten parts with sattva,
by one part with tamas, by one part with rajas at the time
■of dissolution, remains mixed by ten parts with sattva, by one
part with rajas and by one part with tamas. Thus the twelve
parts stand conjoined and constitute mahat.
O son of Vinata, there is another speciality in this context.
54. In the principle of mahat, one part is tamas. Thus
the mahat principle is mixed with all gunas.
S82
Garuia Purana
Garuija said :
55-56. O lord of Satvatas, I have heard, formerly from
Brahma that the mahat principle was evolved out of four com¬
ponents of gunas, i.e. one part of tamas and three parts of
rajas.
57. Thus, the principle of mahat consists of four parts,
being the form of Brahma himself which the learned declare to
be due to the imbalance of gunas.
58. It is evolved out of thirteen parts. O fond of
devotees and merciful one, please clear my doubts regarding
this point.
Lord Krsna said :
59-62. What Brahma had stated to you and what I
have said just now is not open to doubt. Rajas is mixed with
primary sattva by ten parts, the total is but one constituent.
The second constituent consists of rajas extent in the
primary rajas. The third constituent consists of rajas present in
the primary tamas. The fourth constituent consists of one part
of rajas present in the primary tamas being designated as tamas.
63. Thus, the three parts of rajas and one part of tamas
constitute the body of Brahma due to the imbalance of gunas.
Garuda said :
64. Mahat consists of four parts, of which the three are
rajas, one is tamas—this is what you have declared to me.
65. O lord, it appears from your statement that the
body of Brahma is constituted of rajas.
66. There is a doubt, O lord, on this point. The body of
Brahma is constituted of pure sativa, they say. How could it
be formed of rajas.
Lord Krpna said :
67-68. In the threefold rajas of twelvefold aggregate there
exists sattva tenfold more in proportion to rajas.
69. In the threefold rajas of twelvefold aggregate, there
exists sattva tenfold more in proportion to tamas.
III.5.3
983
70. In the threefold rajas of twelvefold aggregate there
exists tamas elevenfold more in proportion to tamas.
In the threefold rajas of twelvefold aggregate there
exists rajas onefold more in proportion to tamas.
Now, I shall tell you about the mixed parts, hear, O
Wise one.
71-72. The material that constitutes mahat, O lord of
birds, consists of thirteen parts of gunas of which rajas
contributes twelve portions and tamas one. I shall tell you
about their sub-division. First of all, I shall tell you about the
parts of gunas.
73. Parts of rajas : One part of tamas, ten parts of rajas,
one part of sattva—twelve parts in all.
74. Parts of tamas : One part of rajas, eleven parts of
tamas.
75. Parts of sattva : Ten parts of sattva.
Such is the position of sattva in the mahat principle.
76. Since Brahma is constituted of more sattva parts
than any other deity he is called Suddha sattva i.e.
consisting of pure sattvika quality.
77. I have thus told you about the constituents of mahat,
O son of Vinata, the knowledge whereof leads one to release
from the cycle of birth.
chapter five
Deities and their relative status
1. In the mahat principle, as described above, lord
Visnu entered together with LaksmI and activated the same.
2-3. From mahat ego was born 1 , being constituted of
knowledge, substance and activity. In the constitution of ego
1 .
Sank/iya-Karika cf Isvarakrsna
Karika 22
984 Garuda Purana
tamas contributed one part, rajas ten and sattva contributed
more. Lord became his atman.
4. Characterized by the principle of ego, Sesa 1 was evolv¬
ed at the beginning of creation. After the lapse of a thousand
years, were born Siva and Garuda.
5. The eternal Visnu entered the ego. Lord Visnu and
Laksmi activated the ego.
6. I am threefold : of modified (i.e. secondary) form,
bom of tamas and of tejas. Lord Rudra is the controller of the
three.
7-10. Lord Rudra controls all secondary objects. There¬
fore, he is called secondary. Controlling taijasa forms he is
called taijasa.
Lord Visnu and Laksmi entered the ego which the lord
set to motion. He, the lord, evolved five organs of intellect :
ears, eyes, touch, taste, smell, and five organs of action, viz.,
tongue, hands, feet, anus and phallus. 2
11. O lord of birds, from the mahat were evolved the
presiding deities of eleven organs of sense. 3
12. In the beginning was born Varuni, the presiding
deity of the mind and then Gaurija.
13. These were evolved from Sesa one after the other,
within ten years serially.
14. Then were evolved Indra and Kama—the presiding
deities of the mind. O Tarksya, bondage and release came
afterwards.
15-17. Then I was evolved in the bodily form constitut¬
ed of skin and called a creator. Then, O best of birds,
creatures possessed of hands came into being. Sac!, 4 Rati, 8
1. Sefa or AdiSesa —One of the Prajapatis. He is the son of Kasyapa
and Kadru.
Samkhyatattvakaumudi, Karika 26
3. Eleven organs of sense —five organs of intellect and five organs of
action and one mind.
4. Saci —daughter of Puloman, an asura chief, became the wife of
Indra.
5. Rati —Wife of Kamadeva. See infra, p. 990, Fn. 4.
III.5.28
985
Aniruddha, 1 Manu 2 the son of self-born Brahma. Brhaspati 3
and Daksa 4 were born in human form.
O bird, after Daksa was born Pravaha, 5 also called
Ativaha who by self-urge causes objects to move.
18. Thereafter, the organ of perception came into being.
19. Satarupa, wife of Svayambhuva Manu, Yama,
Moon and Sun—the four presiding deities of their respective
organs came into being.
20. O lord of birds, the moon is the presiding deity of
ears. Varuna, the presiding deity of the tongue came after the
Sun.
21-23. After Varuna were born the wives of Daksa,
their offsprings : Bhrgu and Agni—the presiding deities of the
tongue. These high-souled ones control the organ of speech
Kravyada and others, of which mention has been made before,
do not control any principle. They are grouped in a separate
category, for they are not the presiding deities of any principle
of life.
After that, O lord of birds, were born the presiding
deities of the generating organ. They are :
24. Visvamitra, Vasistha, Atri, Marici, Pulaha, Kratu,
Pulastya, Angiras and Vaivasvata Manu. Manu and others of
endless number are the presiding deities of the generating
organ.
25. O lord of birds, thereafter were born the presiding
deities of anus. They are:
26-28. Mitra—one of the twelve Suns, Tara the wife of
Brhaspati the presiding deity of the quarters, Nirrti, Pravahi—
1. Aniruddha —son of Pradyumna and grandson of Krsna. U?a,
daughter of the Asura Bana, fell in love with him. With the help of
Krsna who defeated Bana in a battle, Aniruddha carried off his beloved as
his wife to Dvaraka.
2. Svayambhuva Manu : Born of Brahma and Satarupa he is known as
the author of the Manusmrti.
3. Brhaspati —the preceptor of the Devas (Devaguru).
4. Daksa —son of Brahma born from his right thumb.
5. Pravaha —name of a wind that moves upwards in the body.
986
Garuda Pur ana
the consort of Pravaha. These four, O lord of birds, are the
presiding deities of the principle ofVayu.
O lord of birds, the following are the presiding deities of
smell—Visvaksena, Asvins, sons of Vayu, lord of ganas and
wealth, seven Vasus 1 and agni the eighth.
29. Now. I shall tell you the names of seven Vasus :
Drona, Prana, Dhruva, Arka, Dosa, Vasu, Vibhavasu being
the seventh.
30. Rudras are ten in number. The primary Rudra is
called Bhava. O best of birds, now I shall tell you the ten
names of Rudra. 2
31. Raivanteya, Bhima, Vamadeva, Vfsakapi, Ahirbu-
dhnya, Bahurupa, Mahan.
32-33. These are ten Rudras, O bird. Now listen to six 3
Adityas, viz., Urukrama, Sakra, Vivasvan, Varuna, Parjanya,
Atibahu. Except Parjanya, they are mentioned before.
34-35. O lord of birds, Parjanya is at par with Ganga,
Savitr, Aryaman, Dhatr, Pusan, Tvastr and Bhaga. Mahat is
forty-seven. Pravaha and Ativaha have been mentioned above.
36-39. O lord of birds, Visvedevas are ten, viz., Purura-
vas, Adrava, Dhuri, Locana, Kratu, Daksa, Satya, Vasu, Kama
and Kalaka.
1. Astavasus — Gana-devatas. They were born to Dharmadeva of
his wife Vasu, daughter of Daksa. They are Dhara, Dhruva, Soma, Ahar,
Anila, Anala, Pratyusa and Prabhasa (M.B. Adi. 66).
According to Visnu Purana (Ch. 15. Sec. 1) the eight Vasus are
named Apa, Dhruva, Soma, Dharma, Anila, Anala and Pratyusa.
In the Bhagavata Purana they are Drona, Prana, Dhruva, Arka, Agni,
Dosa, Vasu and Vibhavasu.
The names of Vasus differ in different Puranas.
2. The rest of the Puranas mention eleven Rudras. The present
Purana mentions ten but gives only seven names.
3. An obvious departure from ancient tradition which mentions
twelve Adityas. A number of names in these lists do not correspond with
the names of this list.
III.5.49
937
Thus are the Rbhus, 1 three groups of Pitrs, 2 Dyuloka and
Bhuloka.
Thus were born the eighty six deities, the presiding ones
of the organ of smell.
40. The lord of ganas is the presiding deity of ether
and of the organ of smell.
41. Excluding Visvaksena, Jaya and the rest are the
councillors. In their mutual relationship some are equal and
some unequal.
42. These are the secondary controllers of the organs of
sense. Hence, they are inferior to the presiding deities of the
tattvas.
43-44. Apana is the presiding deity of the principle of
touch, Vyana that of form, Udana that of taste and Samana
that of smell. The four Maruts are mentioned as the lords
of waters.
45. O lord of birds, I shall now tell you about Jaya
etc., who came after Visvaksena. In the materialistic creation
Agni stands first. Cyavana son of sage Bhrgu and Utathya son
of Brhaspati come after agni.
46-48. Manus, eleven in number, were also created first
viz, Raivata, Caksusa, Svarocisa, Uttama, Brahma-Savarni,
Rudra-Savarni, Deva-Savarni, Savarni, Indra-Savarni, Daksa-
Savarni and Dharma-Savarni. 3
49. Seven groups of manes were created thereafter,
O lord of birds.
1. Rbhus. Rbhus are a group of divine beings who attained divinity
by performing tapas. RV. I. 111 mentions one Angiras, the son of Brahma
who had a son named Sudhanva. Sudhanva had three children : Rbhusan,
Vibhvas and Vaja. The three were names of Rbhus.
2. The three groups of Pitrs include Agnisvattas, Barhisadas and
Somapas.
3. Manus are fourteen in number. They are Svayambhuva (2) Sva¬
rocisa, (3) Uttama, (4) Tamasa, (5) Raivata, (6) Caksusa, (7) Vaivasvata,
(8) Savarni, (9) Dharma, (10) Savarnika (11) Pisariga, (12) Apisahgabha,
(13) Sabala, (14) Varnaka. But the present Puratia mentions only eleven.
The Puranas differ in the number and nomenclature of Manus.
988
Garuija Pur ana
50-54. Born thereafter and inferior to these are the
following six : Gahga the wife of Varuna, Vibhavasu the wife
of Parjanya, Syamala the wife of Yama, Usa the wife of
Aniruddha, RohinI the wife of the moon and Samjnakira the
wife of the sun.
After Gahga, Svaha, the presiding deity of the mantras
was born. Svaha is the wife of Agni, being inferior to Gahga
and others.
After Svaha was born Budha, the presiding deity of
knowledge. Budha, the son of the moon, is inferior to Svaha.
55-56. O bird, after Budha, Usa was born. Usa who
attained the greatest fame by this name was the wife of Asvins.
She is inferior to Budha. Thereafter was born Sanais'cara
the presiding deity of the principle of earth.
57. Inferior to Usa was Puskara, the presiding deity of
all activities known also as Sanaiscara.
58. Thus having created the presiding deities, Visnu,
the lord of gods, entered the principles together with Laksmi.
CHAPTER SIX
Deities and their relative status
Lord Krftia said :
1-3. O lord of birds, the presiding deities of the
principles, stationed in their respective orbits, began to praise
lord Visnu in the prescribed manner. In you of recognizable
or unrecognizable qualities there exist contrary qualities.
Severally, they are many. I have no power to enumerate them.
Thus feeling shy and bashful, Laksmi spoke to Visnu in
the modest and humble tone.
Lakfmi said :
4. O lord, I bow to your lotus-feet. I have no resort
except the shelter of your feet. Your lordship possesses Virtue.
Some I have known, some I have not.
III.6.12
989
5. Please give me shelter. Protect me from dangers.
There is none more delightful, none more endearing than your
lordship.
Brahma said :
6. “O lord of LaksmI, an abode ofliving beings, you are
the ocean of knowledge and omniformed. Where am I with my
limited knowledge and full of ignorance and where your lord-
ship all-powerful and omniscient. I am ignorant with my
circumscribed knowledge. So is Her Ladyship LaksmI.
7. I have very little knowledge, very little devotion and
very little detachment. And whatever little I possess is also
due to your favour. There too, O Visnu, who are an abode of
the universe, I have no ownership.
8. O lord, eschew my ego and attachment to worldly
affairs. I desire nothing more. I deserve the attainment of
right knowledge. I am not a negligent or an imprudent pupil.
9. Let my organs of senses that are inclined to move in
wrong channels fall at your lotus-feet. I am inferior to LaksmI
by millions of virtues. I have no capacity to sufficiently praise
your merits. Be pleased, O lord.”
10. Thus with palms joined in reverence Brahma praised
the lord in the presence of Garuda. Then, the god of gods, the
noble Vayu was visibly moved to love and devotion at the
sight of the lord.
11. With eyes overflowing with tears and speech
characterized in faltering accents he began to praise the lord.
Vayu said :
“These gods are your servants. Your lotus-like feet are
inaccessible to us.
12. O lord of LaksmI, I beg the favour of yours
granting me the four objects of human life, 1 O lord.
The world is the creation of lord’s Maya. I see no other
cause for evolving the world. Let me not go astray, O lord. I
am anxious to serve your lotus-feet.
i. See p. 156, Fn. 1.
13. “O lord, you incarnate for rendering favour to the
people who are averse to devotion, who are given to sinful acts
and who are terribly suffering from (threefold) affliction. 1 O
lord, you have no other object of life.
14. O Vasudeva, out of mere sport, you incarnate in
human form. You render welfare to the cows, brahmins, gods
and the world of vegetation, that being the sole purpose of your
incarnation on this earth. 2
15. O lord, you are the foremost of pious activators. O
lord of the mind-born god, the consort of Rati 3 , our mind,
engaged in praise of your merit, finds no satiation whatsoever.
16. O Mukunda, I am your steadfast devotee. Pray
create devotion in me for your lotus-feet. This and nothing else
do I crave of you.
17. O god of gods, in whatever station you are present,
let me also be there by your favour. Conversely, in whatever
station I am present, let your presence be also there, O lord.
This is my utmost desire. The four-faced Brahma alone is
aware of it.
18. O lord, let my subconscious mind be also at your
worship; let my activities be your circumambulation, let my
behavioral conduct also be your praise. O lord, I offer all
these to you with my conscious mind.
1. Threefold affliction : viz adhyatmika, adhibhautika and adhidaivika.
Adhyalmika is twofold: (1) Physical—pertaining to self, caused by diseases.
(2) Mental—pertaining to mind, caused by desire, anger, greed, etc. Adhi hau-
tika —pertaining to body, caused by man, animals, wild beasts, birds, snakes,
etc. Adhidaivika —caused by evil influences of Yaksa, Raksasa, etc.
2. Bhagavadgiid:
r . _ e* ^ ^ >3 ^ c *»
pw? ipt-jpt ii
>a >3
The lord incarnates for the protection of the noble, destruction of the
wicked and establishment of virtue.
3. Rati—wife of Kamadeva. According to Hindu Mythology, the
gods wanted a commander for their forces in their war with Taraka. They
sought the aid of Kama in drawing the mind of Siva towards Parvati whose
issue could vanquish the Asura. Kama undertook the mission but Siva being
offended at the disturbance of his penance burnt him down with the fire of
his third eye. Subsequently he was allowed by Siva to be born again in the
form of Pradyumna at the request of Rati.
III.6.28
991
19. The material substances intended for my use are
nothing but different forms of Hari. O God of gods, I always
regard these to be such, and worship the same with proper
devotion.
20. The Sandal paste, fragrant flowers, the incense, the
clothes, the eatable food-stuff—all these are for the pleasure of
Visnu. I undertake this vow for the gratification of Visnu.
21. I abhor the non Vaisnava people and love the
Vaisnava ones. I cut off the tongue of the people who reproach
lord Visnu. With the heated liquefied tin I fill the ears of those
who hear his reproaches.
22. O God, by your favour I possess sufficient strength
for the purpose. Still I lack in strength to offer sufficient
prayers. I am inferior to Laksmi by millions of virtues.
23. I crave for eternal pleasure accruing from the
company of the person who sings praises of Hari. Those who
unitiate others to the same are Vaisnavas attached to Visnu.
24. Lord Visnu is verily pleased with those who recite
this praise. And when the lord is pleased there is nothing that
remains inaccessible to the praiscr.”
25. Thus, the noble Baladeva eulogized lord Hari and
stood in front of him with palms joined in reverence.
Sarasvati said :
“O lord, is there a man who can appreciate the excellence
of your Virtues and be satisfied with the counting of your
praise.
26. O god of gods, you are praised by Brahma and other
gods. Your merits entering the ear-hole of a person destroy
our attachment for the body that is the cause of our rebirth.
27. Your praise, O lord, destroys our attachment not
only for the body but also for our home, wife, sons, etc., and
for fields, animals, gems or other precious articles.
28. Though the Vedas have tried to explain your
identity (they have not done it fully). Laksmi too. has failed to
992 Garuda Pur ana
gauge your essence. Neither the four-faced Brahma nor Vayu
knows your reality.
29. I cannot sufficiently praise you, O lord. I am inferior
to Brahma and Vayu. Hence, be merciful and protect me, O
lord.”
30. O lord of birds, thus Sarasvati praised Hari and
became silent. Thereafter, Bharati began to praise lord Hari.
Bharati said :
31-32. ‘‘O lord of Brahma, O lord of Laksmi, O slayer
of Mura, I have firm faith in your virtues, the praise whereof
produces detachment of the people towards material objects
and develops their firm devotion whereby you, O lord, are
entirely pleased.
33. I have, therefore, strong desire to praise your
virtues, O lord.
The act of your praise removes sorrows root and branch.
34. When sorrows are removed, the deserving devotee
enjoys fruits of pleasure. The absence of devotion, on the
contrary, invites sin and destroys virtue.
35. Knowing all this, my revered preceptor Vayu who
was very kind and affectionate to me, declared your qualities,
the source of all pleasure and bliss, selecting them out of the
many accruing from pious deeds.
36. Even lord Siva, the friend of the distressed, does not
feel jealous of our holy fame. I derive bliss of pleasure by your
favour, by the favour of Laksmi and Vayu.
37. Whatever act is enjoined by Vayu, the same is
endorsed by you.
38. Your lordship does not contradict Vayu and Vayu
does not contradict your lordship. I feel no inferiority or handi¬
cap in the accomplishment of my task.
39. As in the original form, so in the assumed form at
the stage of incarnation, Vayu feels no suffering. Visnu, Vayu
and other incarnations do not suffer even when they take
human shape.
III.6.48
993
40. Vayu appears to be powerless but he protects all
customs current in different yugas. While he takes human
forms he does not suffer from the pangs of birth.
O lord, I and Vayu do not suffer on that account. O
destroyer of Asura Madhu, thus situated, I am unable to
sufficiently evaluate your merits, O lord.
41. In the process of incarnation, the wise should know,
there are no tortures accruing from Yama. Know that once I
went to slay the demons in the hellish region. (But I did not
suffer at the sight of the sinners being tortured there).
42. O god, I am inferior to Vayu in both human and
divine forms.”
43. Thus, having rendered praise Bharat! was silent, O,
lord of birds.
Then Sesa 1 who was younger in age to Bharat! spoke to
the lord with palms joined in reverence.
$e$a said :
44. “I do not know your worthy self nor does Rudranor
Garuda. I am inferior to Bharat! in hundreds of pious deeds.
O lord, give me your shelter and protection.”
45. Thus having praised the lord, Sesa remained silent.
Thereafter, Garuqla began to praise the lord in the following
way.
Garuda said :
46. “O lord, how far can I praise your lotus-feet where¬
upon my heart is set. How can I, a viviparous being be able
to enumerate your virtues ?”
47. Having praised Visnu, Garuda was silent. There¬
after Rudra began to praise him thus.
Rudra said :
48. “O lord, I have been ignorant of your pervading
power. My devotion was centred on the lotus feet of lord Siva.
I lost devotion for you and bore malice. I acted contrary to
your desire.
1. Sesa or Adi sesa, chief of the Nagas is the son of Kasyapa and
Kadru. He carries and supports the earth at the behest ofBrahma.
994
Garuda Purana
49. O lord, I, being stupid and devoid of discretion am
unable to eulogize your virtues. I am inferior to Bharat! in
hundreds of marks. O lord, grant me your shelter and
protection.”
50. Having praised the lord thus, Rudra was silent.
Thereupon, the goddess Varuni who was younger to Sesa
spoke thus.
Varuni said :
51. “O lord of Laksmi, O lord of Brahma, O lord of
Manu, O lord of speech, O lord of Rudra, O lord of men, I
am unable to praise you. Neither Parvati nor Brahmi the
consort of Garuda can do that.
52. I am inferior to Sesa by ten marks. O lord of the
universe, I pray you, grant me eternal protection.”
53. O lord of birds, having praised the lord thus, Varuni
became silent. Brahmi, the wife of Garuda, who was inferior
to her in age, spoke thus.
Brahmi said :
54. “O Hari, O lord of the universe, I have no power to
praise you in words nor the power to hear your praise. He
who remembers your personality, O lord, is blessed indeed.
Who else on earth can know the lord, the blissful one.
55. Therefore, I cannot sufficiently praise your virtues.
O lord, I am inferior to Rudra in Virtue by ten marks.”
56. O lord o f birds, having praised thus, Brahmi was
silent. Then, Parvati who was younger to Rudra began her
praise.
Parvati said :
57. O Narayana, O Vasudeva, O lord, I have no selfish
motive in praising you. O lord, you are unparallel in virtue.
58. Your appellation Narayana alone has the power to
confer detachment from worldly affairs and devotion to the
lord. It can wipe off the sin of slaying a brahmana and of
having illicit connection with the wife of the preceptor.
III.7.5
995
59-60. I praise your name as the devotee of your lord-
ship but cannot sufficiently praise your virtues. I am inferior
to Rudra in virtues by ten marks. There can be no second
thought in this matter.” Thus saying, Parvatl was silent, O lord
of birds.
CHAPTER SEVEN
Praise of Lord Visnu by deities ami sages
Lord Kr?na said :
1. Indra who was younger to Parvatl said :—
Indr a said :
“At first a person should realize the Self in his heart and
then praise the lord. O lord of lords, if he offers praise without
knowing him it becomes insulting to the lord, the holder of
discus.
2. But even the recital of your name confers merit to
the reciter.
O lord, Rudra and others do not have sufficient power
to render homage to you. How can I, an insignificant person,
offer homage to you.
3. I am inferior to Rudra in virtue by ten marks. Lord
Kama is equal to me in knowledge and strength (Neither
Kama nor any other god can praise you sufficiently).
4. Having praised the lord, the god of gods stood
motionless with palms joined in reverence and forehead
lowered in humility.
Thereafter Brahma, the self-centered god spoke in the
following words.
Brahma, the self-centered god, said :
5. “Homage to the lord abounding in qualities. Homage
to the lord, the image of knowledge. Homage to the lord,
996 Garuda Purana
devoid of ignorance. Homage to Brahma, the all-pervasive
lord.
6. I am inferior to India in merits by ten degrees. O
inscrutable one, I do not ever know yotl. O lord of the
universe, you should protect me, O Visnu, grant me divine
abode.”
7. The self-centered Brahma praised Hari in this
manner and was silent.
Thereafter, Indrani praised Hari in the following way.
Indrani said :
8. “Incessantly I dwell upon your lotus-feet that bear the
marks of thunderbolt, goad, banner and lotus. O lord, I think
upon the dust of your lotus-feet which even the wise people
cannot carry by their mind.
9. I am inferior to the self-centered Brahma in virtue
by ten degrees. O compassionate lord who are fond of devotees,
grant me your shelter and protection.”
10. Having praised the lord thus, goddess Indrani was
silent. Thereafter Rati (wife of Kama—god of love) who was
younger to Indrani in age began to praise the lord.
Rati said :
11. “I think upon the lotus-face of Man-lion (Nrsimha)
who had incarnated himself in half-human and half-animal
form out of desire to render protection to his devotee, who
(the lord), accompanied by Laksmi and attended by Brahma,
Rudra and others looks splendid by curly tresses of hair.
12. Though I am equal to Indrani in all respects I
cannot sufficiently praise your virtues. O lord, I pray for your
eternal protection.”
Thus having rendered praise with devotion, Rati stood
silent by the lord.
13. Thereafter, Daksa who was junior in age to Rati
began to praise the lord.
Daksa said :
14. “I meditate upon the holy feet of the lord which out
of devotion are water-washed and worshipped by Brahma,
III.7.22
997
the ablutionary water being turned in Ganga, the holiest of
holy Indian rivers.
15. The dust from the lord’s feet on the matted locks of
hair made Siva auspicious. O compassionate lord who have
incarnated on earth for favouring your devotees, I do not
possess sufficient strength to praise such power of yours. The
Vedas declare that I am at par with Rati. I have not attained
mokfa. Please protect me as such, O primeval lord (from
sensuous pleasures) ”.
16. Having praised thus, Daksa was silent. Thereafter,
Brhaspati, who was junior to him in age, spoke thus.
Brhaspati said :
17. I meditate upon your lotus-face. O lord, you may
kindly endow me with power to detach myself from vicious
objects of pleasure.
18. I, the individual soul, regard myself as the creator,
enjoyer, and bestower of objects of pleasure. O lord, cut off
my attachment immediately to my sons, wife, friends, cattle,
for they are surely destructible.
19. O lord, rolling on the wheel of birth and under¬
going pain in the process of that action, I have come up here.
O overlord, I cannot praise you sufficiently. O lord, I pray
you to grant me protection as you granted to Rati.”
20. Having praised the lord thus, Sage Brhaspati stood
by him in complete silence. Aniruddha who was younger to
him in age began to praise him thus :
Aniruddha said :
21. ‘‘O lord, a man of poor intellect is averse to hearing
the sweet narrative of your lordship. Such a person indulges
in sensuous pleasures, the kissing of a woman’s lovely cheek or
pressing his penis into their vagina filled with feces and
intestines, like a pig fond of excrement.
22. I, indulging in sinful activity, am fallen in a pit filled
with marrow, bones, bile, phlegm, blood, filth, covered with skin
998 Garuia Purana
and entrail, I feel pleasure thereto. O lord, the power (Sakti)
.that co-exists 1 with you is the cause of creation.
23. I, of perverted intellect, roll on the wheel of
creation which is of the nature of sorrows, being entirely
devoid of pleasure and emitting filth from the nine pores 2 of
the body frame.
24. O lord, I bow to you—I who have (unfortunately
left tasting the nectar of your auspicious narrative and have
completely gone over to the worldly affairs such as the
maintenance of my family—a fact which destroys my Vaisnava
dharma. 3
I have not abandoned my house (which as a Vana-
prastha I should have done) nor have I been disposed to
charitable deeds.
25. O lord, remove this filth off from me. Give me an
ambrosial drink in the form of story of your divine life. Like
the consort of Indra, I cannot praise your virtues, O lord.”
26. O lord of birds, thus having praised the lord,
Aniruddha stood silent. Thereafter, Manu, the son of Brahma
and who was junior to Aniruddha said thus :
Manu said :
27. “Though I am born of a womb, I have not suffered
the embryonic pains. Hence, I have taken shelter with your
worthy feet.
1. This accords with the dual system of Vaisnava philosophers—
Ramanuja, Madhva, Vallabha and others. But according to the non-dual
(advaita) system of Gaudapada and Sankara the difference between Saktiman
and his Sakti is apparent, not real. Nor is the lord or his Sakti the cause of
creation, for the very concept of creation is empirical.
2. nine poies ; 2 of the ear, 2 of the eye, 2 of the nose, 1 of the
mouth, 1 of thepenisand 1 of the anus.
3. Vaifpava dharma —
The Vaisnava dharma as outlined in the Bhagavad Gita enjoins the
devotee to abandon all dharmas and to resort to the lotus-feet of the lord—a
view propounded by the exponents of the Vaisnava cult.
5ir°f i
c3TT ^4 hihW) ^fTTcT II
III.7.35
999
28. Manavl—the wife of Manu, Yama—the lord of
SamyaminI, the Moon— the presiding deity of the eight
quarters, the Sun—the presiding deity of the eye are equal to
one another when they have set out on the path of release.”
29. Thereafter, Varuna, twice inferior to Vayu and
junior to the Sun, began to praise the lord, O lord of birds.
Varuna said :
30. “O lord, this abode in the form of my body is built
by your choice. So are the son, wife, riches and other objects.
The stupid, possessing very little knowledge of reality are
attached to worldly affairs. They are drowned in the ocean of
suffering.
31. O lord, undo this wrong notion of mine and favour
me with the chance to serve at your feet. I am inferior to
Manu by sixteen arhsas, O slayer of Mura. 1
32. Having praised thus, Varuna stood attentive with
palms joined in reverence. Thereafter, Narada, who was junior
to Varuna began to praise the lord.
Narada said :
33. “O lord, there is nothing more pleasing than hearing
or uttering the praise of the lord. O lord, you purify those
who utter your name, together with their ancestors and
successors.
34. He is not a brahmana but an ass who does not
utter the name Hari. O lord, I do not know your actual form.
I am always inferior to Varuna.”
35. Having praised the lord thus, O lord of birds,
Narada stood silent before Hari. Thereafter, Bhrgu 2 who was
junior to Narada began to praise the lord.
1. The slayer of Mura —See Fn. 34 on p. 5.
2. Bhrgu —a sage, the son of Brahma, was the founder of Bhrgu
Vamsa. Members of the Bhrguvams'a are Called Bhargavas. Bhrgu Vamsa has
been reputed, for many of its members were Rsis of great sanctity and
grandeur.
For the Mythological origin of this family note the following :
J: tt^iol 4i<Jc=t)d,: II
1000
Guruda Purana
Bhrgu said :
36. O lord, what better Vehicle you need when you
have Garuda as such. When you have Kaustubha gem
for your ornament, what more ornament you need. What
more riches do you need from a devotee when you have
LaksmI (the goddess of wealth) as your wife. O lord of speech,
what more praise can I render unto you. I do not
know your good qualities. O lord I am always inferior to
Varuna by full one quarter of merits.”
37. Thus having praised Hari, Bhrgu stood in silence.
Thereafter, Agni who was inferior to Bhrgu in age began to
praise the lord, the Supreme primeval Purusa.
Agni said :
38. “O lord, spirited by your energy, I carry oblations
sprinkled over with ghee at the altar of sacrifice.
39. Supported by your energy, I enter the belly of a
person and cook the food therein. I derive my energy from
yours, O lord. I am equal to Bhrgu in every respect.”
Prasuti said :
40-42. “Even the Sages are perplexed in understanding
the meaning of your name. The deities and their consorts are
always engaged in your praise. So are Mandhatar, Dhruva,
Narada, Bhrgu, Vaivasvata and the rest. I offer salutation to
you, O lord, out of my devotion. Homage to you, O lord,
who look after our well being. Hence, I do not know your
benign aspect. I do not possess ability to offer praise.” O lord
of birds, having offered praise Prasuti remained silent.
43. Agni, sage Bhrgu son of Brahma and the embodi¬
ment of speech and his wife Prasuti—the three are equal in
status.
44. The three are inferior to Varuna by one quarter,
to Pravaha by half, to Daksa by one hundred, superior to
Mitra by twice that number.
III.7.54
1001
45. Thereafter, Vasistha son of Brahma junior to
Prasuti began to offer praise.
Vasistha said :
46. “Homage to Brahma, the self-born deity, one who
abhors relations with the wicked sinners O lord, I bow to
your lotus-feet.
47. O lord, son of Vasudeva, protect me ever. I am
always inferior to Agni. I am always inferior to Mitra in
certain aspects.”
Having praised the lord thus, Vasistha stood silent before
the lord.
48. Thereafter, Marlci, son of Brahma, junior to
Vasistha praised Hari with great devotion.
Marici said :
49. “My intellect is weakened. I have developed attach¬
ment to worldly affairs. I walk in wrong direction. My senses
are quite perverted. I hanker after scanty pleasures. I turn
my mind to objects that are far off from you. I stoop to wicked
acts, O lord.
50. O lord, characterized by such points, I am equal to
Vasistha.”
51. Having praised the lord thus, Marici became silent,
O bird. Atri, who was junior to him, praised Hari with hands
joined in reverence.
52. “O lord, You have manifested yourself for creating,
protecting and destroying the universe. Your form is truth itself
eternal and unchanging. It is the essence of joy and
unmodifiable.
53. Your real nature is devoid of Sattva, rajas and tamas.
It is apportioned in all objects wherein your existence remains
unmanifest. Therefore, O lord, destroyer of Mura, I, like
Marici am unable to praise your virtues.”
54. Having praised thus, O bird, Atri stood silent. There¬
after Angiras 1 began to praise the lord.
1. Angiras —a celebrated sage to whom many hymns of the Rgveda
are ascribed.
1002
Garuda Parana
Angiras said :
55. “O lord, I do not see your body possessed of many
arms, bellies and foreheads, adorned with thousands of diadems
and other precious jewels. I am unable to praise your eternal
form though I am equal to Atri in all aspects.”
56. O lord of birds, having spoken thus, Angiras stood
silent before the lord. Pulastya 1 who was junior to him, began to
praise the lord.
Pulastya said :
57. “Lord Hari manifests himself to his devotees and
confers auspiciousness. Homage to you, O lord, that savest the
sinner from the suffering of hell.
58. I am unable to praise your virtue, O lord. I am
equal to Angiras in that aspect.
59. Having praised thus, Pulastya stood in silence before
the lord. Thereafter, Pulaha who was junior to Pulastya in age
began to praise the lord thus.
Pulaha said :
60. “O lord, you are devoid of form and desire. Still I
offer you bath, cloth, water, fruits, flowers and foodstuff. O
lord of Vaikuntha 2 this worship rendered unto you is altogether
fruitless. Thus say the noble sages.
61. I, therefore, offer my worship unto you, O lord, with
no desire for return but only with the intention to place myself
at your service. O lord of Vaikuntha, I cannot praise you
enough. I am equal to Pulastya in my capacity. There is no
doubt in this.”
62. O bird, having praised thus, Pulaha became silent.
Thereafter Kratu, who was junior to Pulaha began to praise
the lord thus.
1. Pulastya —a celebrated sage is one of the mental sons of Brahma. He
was born from the ear of Brahma, Mahabharata, Adi parva, Ch. 65.
2. Vaikuntha or Vaibhra—the dwelling place of Visnu described on
the eastern peak of Mount Meru or on the Northern ocean.
III.7.70.
1003
Kratu said :
63. “Your names, at the time of death, O lord, destroy
all suffering accruing from birth. Your names, when recited
remove, all of a sudden, the pains of birth and confer release.
Of such, yourself, O lord, I place myself at disposal.
64. O lord Visnu, not to speak of those who meditate
on you, even those who utter your name for devotion attain
release.’’
65. O lord of birds, having praised thus, Kratu stood
silent. Thereafter Vaivasvata Manu 1 who was junior to him
began to praise the lord.
Vaivasvata said :
66. “I am always engaged in worldly activities, in sensual
enjoyment, occupied with the objects of senses, and averse to
joys arising from your sight.
67. I am attached to this thievish body—a heap of flesh,
bones, marrow and blood. When I maintain a preceptor, holy
fire, sacred cow, etc. I cannot easily get away from worldly
objects. O lord, remain merciful to me always.
68. I listen to the scandal of others. But I cannot
sufficiently praise you, O lord. I walk over the path traversed
by the common people but I do not follow the path of
renunciation walked over by a few.
69. I spend on prostitutes and roguish people. But I do
not spend on brahmins and saints, O destroyer of Mura.”
70. Having praised the lord thus, Vaivasvata Manu
became silent. Thereafter, Visvamitra 2 who was Junior to
Vaivasvata Manu began to praise the lord.
1. Vaivasvata Manu, the seventh in the list, a leader among Devas.
The complete list of fourteen Manus comprises (1) Svayambhuva, (2)
Svarocisa, (3) Uttama, (4) Tamasa, (5) Raivata, (6) Caksusa (7) Vaivas¬
vata, (8) Savarni, (9) Dharma, (10) Savarnika (11) Pisahga, (12) Apisari-
gabha, (13) Sabala and Varnaka.
2. Visvamitra, the contemporary of Vasisfha was Ksatriya by birth.
He acquired Brahmanhood by practising penance. He is mentioned in
relation with King Trisanku in the Puranas, with Rama, son of Dasaratha
in the Ramayana and with King Sudas in the Rgveda.
1004
Garuda Pur ana
Visvamitra said :
71. “O lord, I have not meditated on your lotus-feet,
nor performed sandhya nor adhered to Dharma that opens the
gate of knowledge. I have not heard your narrative which could
remove the impurity of my body. O lord, protect me, I am
equal to Atri 1 in all respects.
72. Thus having praised the lord, the sage Visvamitra
remained silent.
73. Excepting Bhrgu, Narada and Daksa, the seven
sons of Brahma, Visvamitra and Vaivasvata Manu are equal
to one another in this aspect.
74. Others are inferior to fire. Still others are more
virtuous. O lord of birds, hear. I am going to tell you the
praise of Hari by Mitra who was junior to Visvamitra in age.
CHAPTER EIGHT
Praise of Lord Visnu by deities and sages
1. O lord of birds, Mitra who was junior to Visvamitra
began to praise Narayana, the source of the universe.
Mitra said :
2. “I, who am ignorant of reality, bow to your lotus-feet
for release from the meshes of worldly existence—the feet that
stop the rotation of life and death and constitute an abode for
the well-being of the world. Lord Vasudeva alone knows all this,
not I, nor fire, nor Brahma nor Visnu nor Siva, O lords of
sages.
3. Not to speak of others, even the chiefs among the
devotees of Visnu do not know him. O lord, protect me ever
from all others. I am inferior to Visvamitra, though I am
twice superior to Parjanya. I cannot praise you enough,
O lord.
1. Atri —one of the mental sons of Brahma.
III.8.13
1005
4. Thus, having praised Hari, O lord, Mitra remained
silent. Tara, who Was junior to Mitra began to praise the lord.
Tara said :
5-6. “There are people who are singularly devoted to you
O lord. Having abandoned all activities together with their
kith and kin they are engaged in hearing and reciting your
narrative. O Visnu, these pious people are devoid of all
attachments.
7. O lord, I who- am equal to Mitra, have fallen in
their midst.” O lord of birds, thereafter, Nirrti who was junior
to Tara said.
Nirrti said :
8. “People attain supreme position by Yoga and devotion
directed to your lordship by rendering service to those who are
superior to me in virtue.
9. By knowledge accompanied by detachment O lord,
and by the control of mind, the devotees reach the highest
ladder. Hence, protect me, O lord, who am equal to Tara in
position.
Thereafter, Pravahi who was junior to Nirrti began to
praise the lord.
Pravahi said :
10. “Children are born of semen by intercourse. Pros¬
perity accrues by your favour. Your narrative, O lord, that
serves as the elixir of life, can take a devotee to the path of
salvation.
11. O lord of lords, let my devotion remain ever at the
service of your feet. I am equal to Nirrti in status.” 1
12. Lord of the inter-spaces of quarters, Nirrti, Pravahi
and the beloved of Pravaha—these four are Parjanyas, thrice
superior in merit to others.
13. Now, I shall tell you, O lord of birds, of the people
who are junior to them.
1. The second half of this verse is defective, and not translatable.
1006
Garuda Purana
First of all, the noble Visvaksena who was junior to the
mistress of Pravaha and was a member of the assembly of Lord
Visnu began to praise the lord.
Visvaksena said :
14. “If all-joyous lord Krsna be the conferer of salvation,
if there be full devotion as the self-evident means of attaining
release.
15-16. If there be guileless devotion towards preceptor,
holy hermits, Brahma and others, O lord, if there be attach¬
ment for Tulasi and other sacred plants, one attains release
from the tangles of birth and death, there is no doubt in this.”
17. O lord, having said thus, Visvaksena remained
silent.
Thereafter, Garuda with hands joined in reverence and
head bent low, said, “I am inferior to Mitra in status. There is
no doubt in this.”
CHAPTER NINE
Nature of deities and the serial order of their position
Garuda said :
1. O lord, of great wisdom, I shall like to know the
nature of deities Ajana and others in the serial order of their
position.
Lord Krsna said :
2-4. The deities Ajana and others are born in different
families of gods. Thereafter come fifteen deities of action, viz,
Viradha, Caru, Desna, Citraratha, Dhrtarastra, Kisora, Huhu,
Haha, Vidyadhara, Ugrasena, Visvavasu, Paravasu, Citrasena,
Gopala and Bala.
5. O lord of birds, such Gandharvas are hundred in
number. They are equal in status to Ajanaja in the state of
release and bondage.
III.9.22
1007
6-7. Ajanaja deities who are hundred per cent inferior
to Karmaja deities are ghrtaci, Menaka, Rambha, Urvasi,
Tilottama, Suketu, Sabari, Manjughosa, Pirigala and other
prominent Yaksas (Yaksanis).
8-15. Equal to Ajanaja and hundred percent inferior to
Karmaja are Visvamitra, Vasistha, Narada, Cyavana and
Utathya.
The noble sages equal to Ajaneya are Satarci, Kasyapa,
Parasara the middle, Pavamanya, Pragatha, Ksudra-sukta,
Devala, Grtsamada, Asuri, Bharadvaja, Mudgala, Uddalaka
Rsyasrnga, Sarikha, Satyavrata, Suyajna, Babhravya, Mandukya,
Baskala, Dharmacarya, Agastya, Dalbhya, Dardhya Acyuta
Kavasa, Harlta, Kanva, Virupa, Musala, Visnuvrddha, Atreya,
SrIvatsya,Vatsala, Bhargava, Apnavana Mandukeya, Mandukya,
Javali, Vltihavya Grtsamada, Saunaka. The very names of these
sages (who are his devotees) are pleasing to Hari.
16. 1 shall tell you, O Tarkhya, listen. I have sixteen
thousand wives who have borne to me sixteen thousand sons
who are equal to Ajanajas in merit.
17. Kaseru, the daughter ofTvastr is senior to these in
merit. O lord oflords, now I shall tell you about those who
are junior to these in age.
18. Pitrs are hundred per cent junior to seven Ajanajas.
Conversely, the Vedic scholars declare them to be hundred
per cent senior to Ajanajas.
19. O best of birds, listen, I shall tell you about those
who are junior to Pitrs in age.
Of the eight there sprang Deva-Gandharvas. They are
less in number to the Pitrs by hundred and eight.
20. Thereafter were born Anandas who were hundred
per cent superior to Gandharvas in virtue. They were
principally the attendants of Devas, who received direct orders
from them.
21. These are hundred per cent inferior to ganas. And
hundred per cent inferior to Deva Gandharvas are the Ksitipas.
22. Hundred per cent superior to these are Uttama
ganas among mankind. Having so far made incidental
remarks, I shall now take up the matter in hand.
1008
Garuda Purana
23. Thus the deities Brahma, LaksmI, etc., completed
their praise and stood in silence with their palms joined in
reverence.
24. Thus praised, Visnu, the eternal lord of gods,
thought of granting shelter to his devotees.
25. This pious praise is pleasing to the lord. It is sacred
as well as destroyer of sins. It is the means of imparting bliss
of self-realization.
26. Those who do not read or hear this praise of the
lord are hypocrites.
27. The wicked people who do not differentiate the lord
from the deities and at the same time enjoy the pleasures of life
eat nothing but faeces abounding in hundreds of worms.
CHAPTER TEN
Creation Primary and Secondary
Garuda said :
1. Thus praised by the gods, the lord of the Satvatas
disappeared after granting them the favour of his shelter.
2. O lord Krsna, I wish to know what sort of shelter
the overlord granted to his devotees. O compassionate lord,
please tell me truly if your lordship thinks I am fit to hear.
Lord Krfna said :
3. The supreme lord Visnu entered the related tattoos
which he set to motion with the desire to create the universe.
4. In the beginning the lord created the primordial egg
constituted of gold and which was spread over fifty crores of
yojanas around.
5. Above it, there is a minute particle of golden hue of
the same dimension as the egg itself. Above that, there is the
earth as wide as the fifty crore yojanas.
6. Thus the dimension of the egg extends over hundred
crore yojanas. The egg is encompassed by seven enclosures all
around.
III.10.23
1009
7. The first enclosure consists of water extending over
ten thousand crores of yojanas. The second enclosure consists of
fire.
8-9. It is enclosed all round by waters. The third en¬
closure is called Hara. It is ten times more in dimension than
the dimension of fire. The fourth enclosure consists of ether.
10. It is enclosed all round ten times more than ether.
The fifth enclosure consists of ahahkara (ego) ten times more
than ether.
11. The sixth enclosure consists of mahat. 11 is enclosed
all round ten times more than ether.
12. The seventh enclosure consists of three gunas—sattva,
rajas and tamas.
13-16. It is enclosed all round ten times more than
mahat. After mahat comes the enclosure tamas. It is enclosed
all round, ten times more than mahat.
After mahat comes the enclosure tamas. It is five times
more than mahat. Thereafter comes rajas which is two times
more than tamas. Thereafter comes the enclosure sattva which
is two times more than rajas. The three combined are called
Ekavarana ‘a single enclosing’.
The prime germ of nature ‘ether’ comes thereafter. It is
limitless. The eternal Visnu abides therein.
17. The river Viraja forms the eighth enclosure. It flows
in between the spaces of ether. It spreads over five yojanas all
round.
18. It is the most sacred river that wards of rebirth. O
bird, those who bathe herein go to Brahmaloka where they
rejoice with the four-faced Brahma. 1
19. Those who take bath in the Viraja 2 river abandon
their subtle bodies and attain liberation.
20. Those alone who have realized the Self and abide in
Brahman can cross the Viraja river.
21-23. O lord of birds ! The sage Vyasa and others,
though they have realized the Self cannot cross the Viraja
river, since they have still to reap the fruits of their karman.
1. Infra p. ioi I fn. i.
2. Viraja—a mythological river.
1010
Garuda Pur ana
They live on this earth as far as Brahma lives till the
seeds of their karman are destroyed root and branch. They can
then cross the river Viraja, O lord.
24. Others who have the seeds of their karman still
fructifying cannot cross Viraja.
25. O lord of birds, the river Viraja does not disappear
even at the time of dissolution.
26-27. The river Viraja is identical with LaksmI and it
has the function of destroying the subtle bodies.
There are devas Rjus by name who are worthy of attain¬
ing Brahman.
28. They are many in number being at par with the
jivas who attain liberation individually or along with the Rjus.
These are characterized by thirtytwo marks and are
capable of attaining the position of Vayu.
29. Inferior to these are the yogins called Siva-Yogins
who are characterized by twenty-eight marks. In between the
compass come Suras who are characterized by sixteen to twenty-
four marks.
3C-31. After Suras come Astakas. They are called sages.
Inferior to these are Cakravartins.
Within one hundred lives of god Brahma they can
realize their Self and get their karman destroyed. O bird, within
one hundred kalpas one becomes identical with Vayu.
32. Thereafter, having passed through hundred births,
one becomes Brahma and thereafter one goes to the abode of
Visnu.
33. O lord of birds, in the forty kalpas of Brahma after
getting all karmans destroyed even Rudra can realize his Self.
34. O bird of good vows, after the expiry of forty-one
kalpas one becomes Sesa and attains liberation becoming one
with Brahman.
35. Even Indra can get his karman destroyed, realize
Self and attain with Brahma the highest region of Hari.
Garuda said :
36-37. O lord, I have heard from Brahma that even Rudra
can realize Brahman when his karman is destroyed after com-
III. 10.46
1011
pleting the eightyfive kalpas of Brahma, then how can you
adjust your statement that even Rudra can attain Brahma after
completing the forty kalpas of Brahma”. O lord, how can the
contrary statements be reconciled ?
38. On hearing the words of Garuda the lord spoke
again.
The lord said :
39. There is no contrarity between two statements. The
stupid alone will cherish doubt, the wise have no doubts at all.
40. O lord of birds, astakas are eighty, with the addi¬
tional thirteen they come to ninetythree in the fortieth Brahma
kalpa—the four-faced 1 Brahma has so declared.
41. Since Reality is to be kept strictly secret, Brahma
said so in olden days. O bird, you should understand this
problem in the right way.
42. O bird, those who misinterpret the term Pahcasiti
Brahma-kalpa as the eightyfive kalpas of Brahma are totally
ignorant. I have told you the truth.
43-44. After the Viraja river, O bird, comes the bound¬
less ether presided over by Laksmi. The dimension of the ether
cannot be measured by any count, O lord of birds.
45-46. The Virat Brahma was made the presiding deity
of the universal egg. 2
Thus the everlasting, eternal Hari made special arrange¬
ments by appointing the presiding deities over the different
1. Brahma is four-faced (Caturmukha). Originally he had five heads
but one was cut off by Siva for telling a lie. According to another version, the
fifth head was burnt off by the fire of Siva’s eye for speaking disrespectfully of
Siva. YVe read in the Satarudrasamhita that it was Kalabhairava a terrible
form of Siva who cut off the fifth head. Visnu Purana (ch. 8), however,
gives a different version. It states that Bhairava attempted to cut off the fifth
head of Brahma at the instance of Siva but gave up the attempt when Siva
intervened at the behest of Visnu.
2. Brahmanda —the egg of Brahman, the primordial egg from which
the universe sprang.
1012 Garuda Pur ana
principles. The lord Visnu stood encompassing all regions
above and below.
47. O lord of birds, the above account refers to the
primary creation. Now, I shall tell you about the secondary
creation.
Garuda said :
48. O lord, you have already spoken on creation and I
have heard of the same very attentively.
49. O lord, now tell me in detail, what is the primary
and what is the secondary creation. I am curious to hear about
the same from you.
'The *lord said :
50. From the unmanifest Prakrti to the gross elements
the evolutes of Prakrti are primary. 1 The knowledge of the
same leads one to liberation.
51. O lord of birds, the universe evolved out of the
Cosmic Egg is secondary creation.
52-53. Creation, dissolution, recreation and release, deities,
major sages and regions Bhu, Bhuvah, Svar are eternal and
unchangeable. The existence of the universe is actual and not
a fiction.
54. Those who speak otherwise are the slayers of truth.
The course of the universe is true, O lord, the service of the
lord is also true.
55. Raising up my arm I declare that no scripture is
superior to the Vedas and no deity is superior to Kesava.
56. Those who worship other deities, may they be pitrs
or preceptors, at the cost of lord Visnu go to the darkest
regions.
57. O lord of birds, now hear about the secondary
creation. He who understands the same, attains the highest
region.
1. (1) Mahat: (creation of the great principle: intellect), (2)
Tanmatra : (creation of subtle elements). (3) Bhuta : (creation of gross
elements)—this set of threefold creation is primary and originates from
avidy a—ignorance).
III.11.14
1013
CHAPTER ELEVEN
Lord Kffrja said :
1. Lord Visnu, the primeval Being, slept in the Cosmic
•waters for full one thousand years.
2. LaksmI served as a couch of water, O bird, and Vidya
as the air propelling water into waves.
3. The same Goddess pervaded the embryonic waters in
the form of darkness (tamas). In the embryonic waters there
was nothing else.
4-5. O best of birds, LaksmI praised Hari in the
embryonic waters.
Prakrti assumed the forms of LaksmI and Prthivl. She
slept with Hari and praised the lord in the Cosmic waters with
the mantras : O god Narayana, I offer my homage to you.
Please attend to my entreaties .
6. O blessed one, please remove my illusion. Confer
liberation to the worthy. The primordial Prakrti is twofold :
Para and Apara.
7. Inferior to Prakrti is Brahman!. The fair-faced Uma
is inferior toBrahmani. SacI, the consort of Indra, is inferior to
her. The three are inferior to Prakrti, the primordial nature.
8. O Hari, we do not beg of you for the removal of the
three. In every man there exist two Prakrtis.
9-10. One is eternal and unborn, the other is wrapped up
by Tamas. The two are popularly known as Ajas, the elder and
Aja the younger. One awards pleasure and pain, the other
awards only pain.
11. Those worthy of liberation are blessed to share
knowledge and supremacy. Prakrti that wards off knowledge
and supremacy is named dark-complexioned.
12. The apara Prakrti is Paramacchadilka since it covers
the Self from the vision of the Supreme Self.
13. Such a wretched tamasic Prakrti abides in human
beings, O bird, she does not abide in Brahman.
14. She assumes the role of a Pisacika for the individual
struggling for release. I am the propeller of the two (Para and
Apara.)
1014
Garuda Purana
15. O lord Visnu O blissful one, that which envelops the
gunas is the most beneficial.
16. O sovereign lord, O supreme god, you confer
liberation to your devotees after deserting the wicked Prakrti
that envelops the universe all round. She envelops all of us who
are ever transmigrating.
17. Since she is eternal, her removal becomes a necessity.
O auspicious lord, accept my entreaties, drive her away from me.
18. Lord Hari, though always wakeful, plays the role of
one who has just wakened from sleep. It is just to test the
ignorant.
19. Out of his navel there grew up a golden lotus which
became the substratum of the world. The lotus was constituted
of matter, of which the earth was the presiding deity.
20. It was as illuminating as the eternal solar deity.
Visnu whose nature is consciousness and bliss was surely distinct
from it.
21. Those who think that Visnu is identical with Prakrti
go to inferior regions, as also those who are associated with
these.
22-23. O lord of birds, the phenomenon can be explained
by the analogy of a diadem.
Diadems are twofold : identical and non-identical. As a
matter of illustration they are assumed to be identical. In fact,
they are not identical, O lord of birds.
24. He created the universe, divided into several regions
and inhabited the people therein. During the period of dissolu¬
tion the lord alone exists taking rest which the learned declare
to be a sort of sleep.
25. O lord of birds, with the dissolution of the Universe
the lord is not effected. Brahma and Vayu do not perish ever.
26. Knowledge of the Supreme lord is circumscribed by
condition as the water for w'ashing the feet. When the organs
of senses stop to work it is called ‘sleep’.
27. O lord of birds, Brahma and Vayu are eternal. How
can it be said that they are not dissolved at dissolution?
28. O lord of birds, Brahma and Vayu are not the real
entities. The sub-conscious state Supti is similar to another sub¬
conscious state named dream ( svapna ) .
III.11.41
1015
29. This state is metaphorically applied to Brahma.
Hence, O lord of birds, the existence of Brahma, and Vayu
should not be taken for granted. Those who realize this fact
are for ever blessed with wealth as the merit of penance.
Garuda said:
30. The notion of Supti is caused by ignorance. Supti
is not actual.
31-32. O lord, if there is a cause, there can be effect.
There can be no effect without a cause. It you base your argu¬
ments on this statement, then O blessed one, there being no
cause how could Brahma suffer from fear.
Or assuming that Brahma suffers from fear, can we lose
anything from this assumption.
33. Thus addressed, the lord said in reply.
Fear is caused by ignorance. Thus the causal theory
becomes applicable in regard to Brahma.
34-35. If we do not admit ignorance to be the cause of
fear or pleasure then how could there ever be a feeling of
fear or pleasure.
Hence, whatever feeling of fear or pleasure inspires the
devotee is caused by ignorance.
36. If fear or pleasure are caused by ignorance, then
there should be no actual fear or pleasure, both being the
results of ignorance O lord, then how is it that the seeker of
the truth is extremely devoted to the lord ?
37. On hearing the words of Garuda, lord Krsna said in
reply. O wise one, the fear is assumed, it is not actual.
38. It is assumed just for the pleasure of the lord. Fear
etc. are, in fact, not real.
39. For him who has attained the fruits of his activities
no sorrow is caused by ignorance. How can there be a sorrow
in the lord ?
40. By the command of the lord the devotee assumes fear.
The lord is pleased thereby. In fact, the fear never enters in him.
41. Brahma observes all this. But this does not prove
that ignorance (as a cause) is existent in Brahma. O lord of
birds, Brahma is never found to be sorrowful.
1016
Garu<j.a Pur ana
42. If he makes no attempt to realize Brahma and obtain
pleasure thereby, Brahma appears to be distressed just for delud¬
ing the ignorant.
43. The knowledge of Brahma comes to the seeker
according to his power of receptivity.
44. The manifestation of the unmanifest knowledge and
the acquirement thereof is called the visibility of knowledge
(Jnana-vyaktata).
45. Hence, the supreme lord being knowledge itself there
is no scope of ignorance. The four-faced Brahma was evolved out
of a golden lotus from the navel of Visnu.
46-47. He was endowed with the power of reflection. He
reflected to himself: “Will or desire has been created, for
deluding the ignorance and propitiating the lord, out of
knowledge itself, not from ignorance. Lord Brahma queried
himself : “Who has created me.”
48. For an answer to this query Brahma entered the
lotus-stalk.
CHAPTER TWELVE
1. The noble Brahma, the devotee of Visnu who was
seated on the lotus entered the lotus-stalk.
He meditated upon lord Visnu who though non-dual and
qualityless is the cause of his origin.
2. Brahma, the perpetual devotee of Hari, O lord of
birds, was swayed by ignorance when he meditated upon the
source of his birth.
3. As the mind of Visnu is constituted of nothing but
desire, to his utmost he indulges in self-reflection.
4. In the form of Hari, O lord, there exist both, simul¬
taneously, illusion and knowledge. But the two remain invisible
like moving water in the clouds.
81. Brahma is born of (i) the Cosmic Egg, (ii) the navel lotus and
(iii) the body of Siva.
III.12.15
1017
5-6. Sometimes, he manifests both, 1 there being a
distinct purpose for this manifestation.
Now, hear attentively how the lord himself declared his
holy form, devoid of differences as it is known to the Vedas,
but which Brahma with his limited capacity is not capable of
knowing, as he (Brahma) does not realize his form to be
identical with Visnu.
O lord of birds, there is no ignorance in this conception.
7-8. Similarly, Brahma is incapable of knowing the form
of Laksmi. Not to speak of others, O lord of birds, Brahma does
not know the form of both Visnu and Laksmi. The Vedas
know the form of Visnu in entirety. So does Laksmi.
9. O lord of birds, since Brahma with his circumscribed
knowledge'does not know the form of Visnu he is charged with
the fault of eternal ignorance not conditioned by time or place.
10. Brahma entered the lotus-stalk but he could not
visualize Visnu, the source of his being. Thereafter, Brahma
heard from the lotus-stalk a voice containing two syllables :
O Brahman, perform tapa —penance.
11. Recognizing clearly that it was the voice of the lord
enjoining penance, he practiced penance at the feet of the lord,
just for his pleasure.
12. O lord of birds, then lord Visnu manifested himself
to confer favour to his best devotees.
Then the great god Brahma looked at the four-armed
Lord Visnu with eyes resembling full blown lotus.
13. The lord wore Srivatsa gem on his chest and the
Kaustubha round his neck. He looked with the most agreeable
and affectionate glance.
14. At the sight of compassionate Visnu who is fascinat¬
ed by his devotees, Brahma knelt and worshipped him with
devotion. With his soul engrossed in meditation he, the
eminent devotee, lauded Hari thus.
Brahma said :
15. O lord of Laksmi, O lord of the world, abode of the
people, goddess Laksmi does not know your real form. By
1. Knowledge and illusion.
1018
Garuda Pur ana
your grace, she understands your qualities which are known
to the Vedas.
16. Still Laksmi does not know your traits in entirety.
Nothing remains which the Vedas have not covered up. There
are yet some distinct traits which are not expressed by the
Vedas.
17. Some special traits are declared in the Vedas which
are known only to the aspirants. O lord, at first, the four
Vedas—Rg, Yajus, Samanand Atharvan—know them rightly.
18. The Vedas are so called because they know the lord.
So do the Puranas, Mahabharata and Pancaratra texts.
Goddess Laksmi too knows of the traits of Visnu as large in
number as they come within her knowledge.
19. She knows the distinct qualities of the lord which
are mentioned in the Vedas, as far as her capacity permits.
She knows the traits in general but not in particular.
20. I too know certain traits declared in the Vedas as
far as my capacity, by the favour of Laksmi as well as yours.
21. There are still certain traits which remain unknown
to many. But Sesa, the Serpent-chief knows them too. These
remain hidden to others due to their bad Karman.
22. Sesa knows those traits which are known to many as
far as he is able to know. Thereafter, he knows those too, which
are hidden to others. He is, therefore, called the one who has
the knowledge of all traits of Visnu.
23. The lord of Uma, Hara, knows, by your favour, the
traits of the lord as far as his capacity. O lord, therefore, he is
called the one who has obtained what is not accessible to others.
O lord, when he knows my regions he knows your form as well.
24. O lord, you are eternal, indestructible super con¬
sciousness. I cannot make a better choice among many.
The gods who incarnate on earth are devoid of knowledge,
absorbed in the objects of senses.
25. The gods who are absorbed in the objects of senses
are attached to outward pleasures. The gods who are attached
to sexual pleasures talk in vain of liberation.
26. O lord, there is no distinction between your nature
and that of the lord. Since you possess no material body there
cannot be eternal ignorance associated with you.
III.12.37
1019
27. You possess a body eternally constituted of bliss and
knowledge. Still the devotees regard, you have a physical body.
Since you have no physical body, their calling you a bodiless
one should only be correct.
28. My homage to you, O bodiless one who are devoid
of Ego or attachment. I too am devoid of physical body and
unattached to outward objects.
29-30. O lord, the objects of enjoyment—woman, heaven,
silken clothes, garlands-—come within the range of my material
desires, still I am devoid of any material desire.
Rudra, etc., invested with physical bodies and attached to
outward objects are possessed of ignorance, O bird.
31. O lord, I become attached to women. I wear silken
clothes and put on garlands, just for the propitiation of
lord Visnu, not for my physical enjoyment.
32-36. I have no other desire, except the attainment of
eternal bliss. I am not, therefore, attached to outward pleasures
nor my wife too is attached to them. Though not actually stupid
she appears to be stupid. To the wise she appears to be wise.
To the stupid she appears to be stupid.
O lord, I possess as much of knowledge as is possessed by
Vasudeva. As much knowledge is possessed by Vasudeva, so
much knowledge is possessed by the wise men of straight nature.
The stupid men of complex nature are characterized by the
intricacy of ignorance.
I have a perfect vision of knowledge as distinct and clear
as the perception of an object in the light of the sun. Vasudeva
possesses as much of knowledge as the perception of an object
in the light of a lamp.
Vayu is inferior to us both, though his inferiority is not
too visible. Hence, one should not think of complete knowledge
to be present in Vayu. Thus, I have explained to you the extent
of knowledge in the lord as well as in Vayu and others till they
obtain release.
37. The five Rjus attain knowledge at release; Vayu
and others at dissolution; Gayatrl suffers stupefaction either at
dissolution or at re-creation.
1020
Garuda Pur ana
38. O lord of lords, Bharat! is at par with Gayatri.
Those who are versed in the principles of knowledge related to
Visnu should know all about this.
39. I too suffer from illusion, sometimes but this illusion
is assumed for stupefying Daityas, so that the supreme god Visnu
may be gratified thereby.
Like an ignorant person I put queries for stupefying people.
40. As darkness does not exist with the rise of the sun
so ignorance does not exist with the rise of knowledge.
I know reality for certain, still I assume listening to, as
if I know it not.
41-42. Men of complex nature, though they have passed
through hundred births, remain in ignorance so long as they do
not realize Self. After they have realized Self there remains no
ignorance.
43. O lord of gods, after passing through series af births
and realizing Self I obtained complete knowledge.
44. But the great sages have declared that even when
passing through the series of births and before attaining to
complete integration I possessed a complete knowledge of the
Self. O great lord, Sarasvati, who was born as Samjna, 1 has no
ignorance.
45. No notion of ignorance should be ascribed to Brahma
and Vayu. Now I relate to you a secret which every aspirant
shall desire to know.
46. Among incarnations, Bharat! is knowledge incarnate,
devoid of all sorrows.
47. For stupefying Daityas she professes to be sorrowful
partially. In fact, she imbibes no sorrow whatsoever.
48-49. For a short while, when the realized object deludes
the grasp, there is ignorance. But in the basic form, there is no'
ignorance in Bharat!. How can there be one in Sarasvati ?
■50. So Sarasvati never incarnates partially. O slayer of
Madhu, I too do not incarnate in part.
1. The remark is not confirmed in any other text.
III.12.63
1021
51-54. She and my self are possessed of knowledge. Vavu
who incarnates in part possesses strength and knowledge in the
original form but less when he incarnates.
Strength and knowledge arc manifest in Vayu in all
incarnations, though the proportion is less in Trcla than in any
other age.
55. As much of strength and knowledge as he reveals in
Trcla, the same he manifests when lie incarnates in Dvapara.
56. As much of strength and knowledge as he manifests
in Dvapara, the same he manifests when he is bom in Kali.
57-58. Vayu shows his strength and knowledge for stupe¬
fying Daitvas.
O lord, those who recognize difference in each incarna¬
tion of Vayu go to dark region?. They arc daityas, not devas.
We find no dilfcrence between Vayu and Hari as we
investigate into the nature of Hari.
59. I sever the tongues of those who reproach Hari.
Vayu incarnates on earth with that object in view.
60. [The following should be avoided as they amount to
the censure of Visnu.] 1
To think that Lord Visnu is devoid of qualities while he
is possessed of qualities.
To think that he is identical with me, while full of bliss
he is not identical with me.
61. To think that he takes birth while possessed of
eternality, consciousness and bliss he does not take birth.
62 To think that he can be cut and severed in parts
while he cannot be cut and severed in parts. 2
To think that he can get separated from Laksmi while he
is inseparable from Laksmi.
To think that he suffers from sorrows while in fact he is
devoid of sorrows.
63. To think that Vyasa and Rama (Parasurama) are
not the sage and the Brahmana. 3
1. The first two statements establish the conecpt of duality {dvaitavada)
of the Vaisnava School to which Ramanuja, Madhva and Vallabha belong.
2. llhagavad Gita II.
3. Parasurama, the son of Jamadagni, was a Brahmana by birth,
though by profession he was a warrior. Or, the word Kama may signify
1022
Garuda Purana
To differentiate among Krsna, Rama and other incarna¬
tions.
64. To think that Rama (son of Dasaratha), Krsna and
other incarnations can be vanquished in the battle.
65. To think that Lord Krsna worshipped Siva for the
continuation of his line by getting offspring.
To think that Rama, aggrieved at the separation of Sita,
set up the image of Lord Siva (at Ramesvaram)- 1
66. To think that Lord Krsna is Visnu while in his
physical form he is composed of five bhutas. 2
To think that man is constituted of supreme consciousness
and bliss while in fact man is not constituted of supreme
consciousness and bliss.
67. To assume that father, mother and Brahmins are
made in the form of Visnu, while in fact they are not
made in the form of Visnu.
To think that lord Visnu and Rudra are identical in
status while in fact Rudra is subordinate to Visnu. 3
68. To think that lord Visnu and Surya are identical.
To think that Surya is the greatest of deities and Visnu is
his subordinate.
69-70. Those who offer homage to the holy fig tree or
the sacred basil plant, unless these grow up naturally, and
those who overpass Salagrama incur sin in common with those
who censure the lord.
71. Those who, being on the verge of liberation, regard
the lord as a separate entity come to grief in course of time. 4
Rama, the son of Dasaratha. Then it would mean “To think Rama
(Dasarathi) is not identical with the supreme lord is tantamount to the
censure of Visnu.”
1. RdmeSvaram —a holy place in South India. According toKamba Rama-
yana Rama encamped on the sea-shore to cross over to Lanka to release
Sita from Ravana’s custody. This temple was built by Rama at that time.
The present text denies the installation of Siva Liriga by Rama,
for that would impart more glory to Siva which a Vaisnava Purana cannot
bear.
2. Though divine in nature, the incarnations of Visnu, etc., in human
form are constituted of five gross elements ( pahea mahfibhutas).
3. This shows the sectarian character of the present Purana.
4. When the state of liberation draws near, the limits of religion and
ethics are crossed and the notion of duality disappears.
III. 12.84
1023
72-73. Those who regard the lord as a ['separate entity
are stupid. 1 Those who pay homage to the plants, unless these
grow naturally, should be regarded as asuras.
74-75. Neglecting the holy fig-tree, devoid of boughs,
those who pay respects to the holy basil plant less than two
months old or a young cow that has not delivered—should be
declared asuras.
76. Life beginning with the plants and ending with
humanity constitutes my arms. Full one hundred years of my
life constitute an age of Kali.
77. The period of Kali is counted by Kalpas. Life exists
though Kali expires.
During the day of Brahma the sinners who have strayed
from the path of virtue go to the dark regions.
78. While staying there they wait for the turn of their
destiny while the attendants of Vayu carry out the orders of
the lord and torture them severely.
79. After the lapse of one hundred years the living
beings together with Kali will have their subtle bodies smashed
with the thrust of a club by Vayu.
80. Gradually, they will enter the dark regions all round.
81. Of all the ages, Kali comes at the end. Kali is the
foremost of those who slander the devotees of Visnu.
82-83. In this world of mortals or in the world of extreme
darkness, there is none equal to Kali who slanders the lord,
among the devotees of Siva who find pleasure in ignorance and
aversion in knowledge.
Kali is known asDuryodhana, 2 the endless pain incarnate.
84. The wife of Kali hundred percent less in qualities,
is known as Alakfmi, popularly known as Manthara. 3
1. Though there is a focus on identity as stated here, the distinction
between thejiva (the individual soul) and Paramatman (the supreme soul)
is mentioned. The distinction is a continual process till the Jiva is merged
in Brahman.
2. Duryodhana —who strayed from the path of Virtue has been
identified with Kali—the presiding deity of the iron age.
3. Manthara —an evil genius and an agent of Kali is described here
as the mistress of Kali.
1024
Garuda Purdna
85-87. Hundred per cent less in qualities was Vipracitti. 1
Then came Jarasandha, 2 Kalanemi 3 and Kamsa. 4 The latter
was hundred per cent less in qualities. Less by live per cent in
qualities were Madhu and Kaitabha, 5 also known as Hamsa
and Hidambaka. Bhauma 6 was equal to Vipracitti.
88. Less by eight per cent in qualities was Hiranya¬
kasipu. 7 Less by three per cent in qualities was the great Asura
Hiranyaksa. 3
89. Maniman 9 was equal to him in qualities. Baka 10
was a little inferior to Maniman. The great Asura Taraka 11 was
less by twenty per cent in qualities.
90. Sambara, 12 the tormentor of people was less by six
According to Valmiki Ramayana , Manthara was a hump-backed nurse or
slave of Kaikeyi who instigated her mistress, on the eve of Rama’s coronation
as heir-apparent to beg of her husband by the two boons formerly promised
to her by him, the banishment of Rama for fourteen years and the installation
ofBharata on the throne.
1. Vipracitti —a danava born to Prajapati Kas'yapa by his wife Danu.
He was the eldest of the thirtythree notorious asuras.
2. Jarasandha —Son of Brhadratha and king of Magadha, was killed
by Bhima in a duel.
3. Kalanemi —a great asura. In later years he was born as Kariisa, the
son of Ugrasena.
4. Kamsa—Son of Ugrasena, king of Mathura and an incarnation
of Kalanemi.
5. Madhu and Kaitabha —the two asuras born of the ear-wax of
Visnu ( Visnu-karna-malodbhutau ).
6. 5/iJ«,72djtt)fl=Narakasura, son of Hiranyaksa.
7. Hiranyakasipu —Son of Kasvapa and Diti, his elder brother was
Hiranyaksa. He was called Hiranyakasipu because his mother Diti delivered
the child on the golden seat which was set up for the sages at the asvamedha
sacrifice.
8. Hiranyaksa —Son of Kasyapa and Diti and the elder brother of
Hiranyakasipu.
9. Maniman —born of Vrtra, son of asura Danayu.
10. Baka —an asura who terrorized the people of Ekacakra on the
Ganges. He was killed by Bhima.
11. Taraka (Tarakasura), an asura chief who was killed by
Karttikeya, the eldest son of lord Siva.
12. Sambara : The Puranas refer to this leader of the Asuras as
having played a prominent part in the Devasura war.
There is a hint in the Rgveda 1.17. about the killing of Sambara
by Indra.
III.12.95
1025
per cent in qualities. Salva 1 the meanest of the Daityas, was
equal to Sambara.
91. Hidimba 2 was two per cent less in quality than
Sambara. Bana 3 was inferior to Hidimba. Then came Klcaka. 4
92. Dvapara Mahahasa 5 was equal to Asura Bana.
Inferior to him by ten per cent in quality was Namuci, 6 the
strongest of Daityas.
93. Paka 7 and llvala 8 were equal to Namuci. The vilest
of daityas was Vatapi 9 less by four per cent in qualities than
llvala.
94. Dhenuka, 10 the king of daityas, was less than one
and a half per cent in qualities. The meanest of the daityas was
Kesin 11 less than half per cent in qualities than Dhenuka.
95. The great asura Trnavarta 12 was equal to Kesin.
O lord, Hamsa 13 was less by ten per cent qualities than Kesin.
1. Salva —ruler ofSaubha was the friend of Sisupala, at the death of
Sisupala he besieged Dvaraka and was killed by lord Krsna.
2. Hidimba—an asura whom the Pandavas confronted in the
forest after their escape from the lac palace. Bhima killed him and married
his sister Hidimbi. Ghatotkaca was Bhima’s son by Hidimbi.
3. Bana —a powerful asura was killed by lord Krsna.
4. Kicaka —Brother-in-law of Matsya, king of Virata and son of
Kekaya, king of the Sutas.
5. Mahahasa —not identifiable.
6. JVamuci —Son of Prajapati Kasyapa by his wife Danu. This fierce
giant was killed by Indra.
7. Paka —an asura, killed by Indra who got the name Pakasasana.
8. llvala —an asura who lived in the Manimati city. llvala and his
brother Vatapi ate up a number of brahmins and Agastya cursed them to
death.
9. Vatapi —an asura, brother of llvala. He was eaten along with
his food by Agastya.
10. Dhenuka —an asura who lived in the forest of Kali. He was killed
by Balabhadra Rama and Sri Krsna.
There is another story that while Balabhadra Rama, Sri Krsna and
other cowherds were looking after the cows an asura entered into the midst
of the flock (dhenu). Rama and Krsna saw him, struck him against a tree
and killed him.
11. Kelt —an asura, son of Kasyapa by his wife Danu.
12. Trmvarta —son of asura Taraka.
13. Hamsa —an asura who clashed with Krsna and was kicked down
to patala where he died of snake-bite.
1026
Gam da Pur ana
96. Tririk 1 was equal to Hamsa and Paurika 2 was equal
to him likewise. In the previous birth he was known as Vena. 3
97. Kumbhandaka 4 and Kuparnaka 5 were less by one
per cent qualities than him. O lord, Duhsasana 6 was equal to
Jarasandha.
98. The best of Daityas, Vikarna 7 was equal to Kamsa.
Less by hundred per cent in qualities than
Kumbhakarna 8 was Kradhya 9 .
99. Less than hundred per cent in qualities was the great
asura Satadhanvan. 10 The best of Daityas, Karmari 11 was equal
to him.
100. Kalakeya 12 was equal to Vena. The meanest of
daityas is equal to his superior.
101. This is due to the influence the gods exercise over
them. Less by hundred per cent in qualities than Kalakeya was
asura Cittaman. 13 The presiding deity of Cittaman was superior
to him by hundred per cent in qualities.
102. Less by hundred per cent in qualities was the asura
Padaman. 14 The presiding deity of the eyes is superior to him
by hundred per cent in quality.
1. Tririk —not identifiable.
2. Paurika —a king of the ancient country Purika. He was such a sinner
that he was born as a Jackal in his next birth.
3. Vena —an ancient king who was notorious for his bad rule.
4. Kumlharida —Minister of Bana. Father of Citralekha companion
of Usa, the daughter of Bana.
5. Kuparnaka : not identifiable.
6. DuSSasana —Son of Dhrtarasjra and brother of Duryodhana.
7. Vikarna —Son of Dhrtarasjra was one of the seven great warriors.
8. Kumbhakarna —Brother ofRavana was the son of Visravas.
9. Kradhya —not identifiable.
10. Satadhanvan —a Yadava king killed by Balabhadra and Srikrsna.
11. Karmari —not identifiable.
12. Kalakeya —Which Kalakeya is meant is not clear. Kalakeya is
not the proper name of a particular Asura. The term refers to 60,000 sons
of Kala by Kasyapa Prajapati. They fought against Devas, on the side
of Asura Vrtra.
13. Cittaman —not identifiable.
14. Padaman —not identifiable.
III.13.2
1027
1G3. Less by hundred per cent in qualities was the
asura Saktiman.
104. Less by hundred per cent in qualities than Padaman
was the great asura Sparsaman. 1
105 Less by hundred per cent in qualities was Canda-
man. 2 Less by hundred percent in qualities was Sisnaman. 2
106. Less by hundred per cent in qualities was Karma-
man. 4 The presiding deities Rudra and others are urged by the
deities who lived at the beginning of Kalpas.
107. O lord, sometime they go contrary to your wishes,
while I and Vayu, O lord, never go contrary to your wishes.
108. O lord, Rudra and other gods lose their link with
their root when they incarnate. Hence, they become powerless.
109. O lord of earth, my intellect alone remains un¬
impaired. Even then, O lord, I need sufficient strength to fully
offer my praise.
110. O Sovereign lord, be compassionate to me who am
your constant devotee”. Thus having offered praise Brahma
stood before the lord with his palms joined in reverence.
CHAPTER THIRTEEN
Creation after dissolution
Lord Krsna said :
1. Lord Visnu, the slayer of Asura Madhu, the recep¬
tacle of compassion, was thus praised by his son Brahma, spoke
in a voice as loud as the thunder of reigning clouds.
The lord said :
2. O Brahman, please start re-creating 5 the universe in
the fashion you did in the previous Kalpas.
1. SparSamdn —not identifiable.
2. Candaman —not identifiable.
3. Sisnaman —not identifiable.
4. Karmaman—not identifiable.
5. After each dissolution of the universe, there is rc-crealion. Lord
Visnu enjoins Brahma to create the universe afresh.
1028
Garuda Pur ana
3. You have no axe to grind thereby. You create the
universe to carry out my instructions.” Thus spoken to by Visnu,
Brahma praised the lord.
He thought of creating the Universe, just for pleasing
Him.
4-5. O Garuda, at first, Brahma, who represented
intellect 1 created Vayu 2 who became the presiding deity of life.
He is the soul of mankind. 3
6. Then, from his right hand he created Brahman! and
Bharat!. The two control the unmanifest Prakrti.
From his left hand was created Fire, the son of Truth,
representing the principle of Intellect.
7. From his right hand was created Hara representing
Ego. At first, Sesa was born. Garuda came next.
8-9. Thereafter Brahma created Rudra. Thus, Brahma
created the universe. Ten years after his own birth, Brahma
created Vayu. A year after, he created Gayatrl.
10. A year after, he created Bharat!. A thousand divine
years after, he created Sesa.
11. A thousand divine years after, he created Garuda.
12- After the lapse of the same period, he created Varuni.
13. When ten years had lapsed after Garuda was created
he created Sauparnl.
14-15. After the lapse of ten years, he created Piirvatl;
after the lapse of ten years, he created the moon, the presiding
deity of the mind. 4 After the lapse of ten years he created
Indra, the presiding deity of the right arm. After the lapse of
ten years he created Sacl. 5
1. The primordial creation was evolved out of intellect which is an
unconscious principle. Brahma, the conscious principle pervaded intellect
to create the universe.
2. Brahma created the principle of breath ( prana ) which is the
principal constituent of life. The gross body cannot function without breath.
Hence breath is the presiding deity of life.
3. To regard Vayu (breath) as the soul is hyperbolical. Vayu and
Atman are different entities. They cannot be equated with each other.
4. The moon is born out of the mind of Brahma (Candrama
manaso jatah) and at the dissolution of the universe the mind is merged into
the moon (manas candre niliyate).
5. Sad —the wife of Indra.
III.13.28
1029
16. After the lapse of thirty years since Indra was born,
he created, from his left arm, Kama, the presiding deity of the
mind. 1
17-18. After the lapse of ten years since the birth of
Kama, he created Rati, the wife of Kama. Brahma is the presid¬
ing deity of Kama. After the creation of the universe, he created
Ego.
19. After the lapse of ten years, he created the right
nose. After the lapse of five years he created the left nose.
20-2 i. Seven years after the creation of ego, he created
Brhaspati. Five years after, he created Tara 2 who became the
wife of Brhaspati.
22. Twentyfive years after, he created Manu 3 his son
from his mind.
23-28. Five years after, he created Satarupa. 4 * Twenty
years after, he created Daksa from his right thumb. Five years
after, the four-faced Brahma 3 created Prasuti from his left
thumb.
Brahma made an all-out effort and created offspring for
the increase of population. First of all, he created Daksa. 6
Twenty-five years after Daksa, he created Aniruddha, 7 out of
the joints of his middle finger.
Twenty five years after, he created Viraja out of the joints
of his middle finger.
One hundred years after, Aniruddha, he created Pravaha
from the joints of his little finger. Ten years after, he created
Parvati.
1. deity of the mind : Since desire is born out of the mind, Kama
(Desire) is said to be the presiding deity of the mind. But, as stated
previously, the mind is governed by the moon.
2. Tara —Wife of Brhaspati who eloped with Gandra (the moon).
A child born of their union was calicd Budha. She returned to Brhaspati
later on.
3. Manu —the mental son of self-born Brahma was called
Svuyambhuvx.
4. Satarupa —the wife of Manu.
o. On the four-faced Brahma, see P. Fn.
6. Daksa. This is repeated.
7. Aniruddha. This feature is not mentioned elseuheie.
1030
Garuda Pur ana
29. One hundred years after, he created Vamadeva from
the joints of his little finger.
30. He created Yama from his back. Eight years after,
he created Syamala who became the wife of Yama.
31. Thirty years after Yama, he created the moon from
the right ear. The moon became the presiding deity of ears.
32. Nine years after, the lord created Rohini. He created
Garuda from his left ear, of which Garuda became the presiding'
deity.
33. Twenty years after the creation of the moon, he
created the sun from his right eye.
34. Six years after the creation of the sun, he created
Samjna from his left eye.
35-36. A hundred years after, he created Varuna from
his organ of taste and made him the presiding deity of that
organ.
Twenty years after, he created Gaiiga from the very organ
of taste and made her the presiding deity of that organ.
37. Ten years after, he created Narada from his lap.
Narada became very dear to him.
38-40. He created Agni from his organ of touch, sixty
years after.
He, the presiding deity of speech, 1 created Svaha 2 after
five years. Svaha became the presiding deity of the mantras.
O lord of birds, ten years after, from his eye-brows, he'
created Bhrgu, 3 the best of the Brahmanic sages.
After a year, he created a woman who became the wife of
Bhrgu.
41. A hundred years after Bhrgu, he created Kasyapa
out of his mind.
42. A year after, he created Aditi. Ten years after
Kasyapa, he created Atri.
43. Ten years after, he created Bharadvaja.
Ten years after, he created Vasistha.
1. Either Brahma or Brhaspati is meant.
2. Svaha , the wife of god Agni.
3. Bhrgu : Son of Brahma and the founder of Bhigu Variisa, was
born of Brahma’s skin.
III.14.2
1031
44. Ten years after, he created women, to become their
consorts, at the interval of one year each.
45. After Vasistha, he created Gautama. Ten years after,
he created Jamadagni.
46-47. Ten years after, he created Vaivasvata Manu. A
hundred years after Manu, was born Visvaksena, the most
powerful son of Vayu. Fourteen years after, the lord of ganas
was born.
48. O lord of birds, eight years after, he created Kubera;
a year after, he created his consorts.
49. Ten years after Visvaksena, he created Jaya and
others the devotees of the lord.
50. After Jaya, he created the deities of activities—Valla
and others. A hundred years after, he created the bull Nandi,
the Vehicle of Siva.
51. Thirty years after, he created Parjanya, the presid¬
ing deity of Mantras and Yantras.
52. Ten years after, he created Puskara, the presiding
deity of the principle of activity.
O lord of birds, thus Brahma started creation at my
bidding, in order to oblige me.
He who understands this obtains liberation.
CHAPTER FOURTEEN
Nature and form of lord Vifnu and Benefits of Vaisvadeva
Garuda said :
1. O lord, let me know the incarnations of lord Visnu,
Laksmi and gods, O you of good vow, as also the difference
amongst them in regard to their qualities.
LordKrfna said :
2. The eternal, primeval lord has all the qualities in
common with Brahma and others.
He is independent, ancient and complete in himself. Such
a being is second to none, O lord of birds.
1032
Garuda Pur ana
3. His feet and their soles, his nails, hips and throat are
all full.
4. Other parts of his body, viz, thighs, belly, breast,
shoulders, arms, hair of the head and the body po res of the hair,
beards, teeth, penis, scrotum, hair on the scrotum, armpit, eye,
ear are also complete.
5. How shall I describe the original form of lord Hari ?
So long as there is strength in his composite body there is
strength in his each and every hair, he can be called complete.
He is the creator of all, the destroyer of all and the enjoyer of
quintessence of all substances.
7-8. He is not the enjoyer of non-essential part of
substances. O lord of birds, now hear, I shall tell you the
essence of substances.
The juices of the grape, sugar-cane, cocoanut, mango,
bread-fruit, orange, betel-nut, date, Banana fruit—the compas¬
sionate lord drinks these juices when these are in their form of
seed.
9-10. He drinks the juices of the betel, Khadira tree,
flower, Sandal, wheat, barley, bean, harem (?), cultivated and
wild rice, corn and unhusked rice.
11-16. Lord Visnu receives the juices of forbidden
vegetables, salts, foodstuff, prescribed eatables, soup, substantial
foodstuff—milk, curd, butter-milk, ghee, foetid, mustard,
pepper, cumin seed food cooked in the sacrificial ghee, treacle
roasted or fried in the oil, butter, clove, sugar,—lord Vasudeva
partakes of these essences with pleasure.
By order of the lord of LaksmI, the abode of all living
beings, Vasudeva enjoys the essences of all these things. O best
of disciples, the rest of the juices are enjoyed by the ruling
monarch, the lord of the earth.
The devotees of lord Vasudeva, usually, have no knowl¬
edge of essences. Leaving aside these devotees, we talk of the
devotees of Visnu who enjoy the essences of substances and
thereby avoid coming to grief.
Those who partake of meals without performing Vaisva-
deva 1 are the low class of people who eat the stale food.
1. Vaiscadeva —an offering to all deities made by presenting oblations
to fire before meals.
III.14.34
1033
17-18. O lord of birds, I shall tell you the additional
benefits accruing from Vaisvadeva—benefits which are most
guarded secrets, not to be disclosed to any.
Those who offer gifts in respect of the Sun, leaving Vayu
and the Supreme lord Hara stationed therein can be said to
enjoy the essence. Lord Visnu is said to enjoy the part of
essence, not of the total quintessence, although he can enjoy
the entire essence by his might unchecked.
19. O lord of birds, I quote another list of essences of
substances.
Juicy substances, grapes and the like lose their quint¬
essence with the lapse of time.
20-28. Ripe grapes lose their essence after four days; the
rose apple after the same period; the bread fruit after a month,
the date after six months, the cocoanut after twentyfour hours
since its breaking forth; the cocoanut and the date after they
go dry, the mango after a fortnight, the areca nut after a year,
the betel after twentyfour minutes; the cooked food, soup,
milk-rice after three hours, the foodstuff roasted in the oil after
a month and a half, the food roasted in ghee after twelve hours;
the vegetables after nine hours; the citron, ginger, amalaka,
camphor and mango lose their value after a year.
Parpata loses essence after a fortnight. The holy basil is
always full of essence. Dry or green it is always fresh.
29-33. The holy basil, as thought of containing essence
even on the EkadasI (eleventh) day should be held either by
the hand or the nose, but never by the organ of the tongue.
On EkadasI, the day sacred to Visnu, the cooked food
loses essence.
On EkadasI O lord of birds the holy centre of Visnu is
full of essence for the whole of the day, exceeds in essence on
the second day (so on and so forth). O blessed one, the holy
places of bath, if polluted by the articles of worship, scent, etc.,
lose their essence, similarly if mixed with sweet water.
O lord of birds, on EkadasI, sacred to Visnu, milk, ghee,
honey and water are full of essence, while other stuffs are with¬
out essence. The best of the sages have declared thus.
34. In the month of Asadha, O Garuda, the vegetable
loses all essences.
1034
Garuda Pu: am
35. In the month of Bhadrapada, O lord of birds, the
curd loses all essences. In the month of As'vina, the milk loses all
essences.
36. If a woman does not put the traditional mark
Urdhvapundra 1 on her forehead she becomes devoid of essence.
Those who are averse to devotion of Hari are called asuras.
37. The mouth devoid of Hari’s name is without an
essence. The cooked food, a part of which is not offered to
Hari is essenceless.
38-41. The hemp blossom becomes essenceless after three
days. Mallika (Jasmine) for three hours and Jati (a kind of
Jasmine) for half that period; a lotus after nine hours, Karavira
after twentyfour hours, Parijata after twentyfour minutes,
saffron after three years, milk after ten years, camphor after a
year, sandal for all times.
I shall now tell you of things that have no essence.
42-47. The chaff of gram, Medhya (a fruit-bearing
plant), gruel, the holy basil, parched or fried grain, Upodvaji,
gourd, Kofalaki (?) the egg plant, tamarind, Bilva fruit,
Udumbara fruit, onion, garlic—these are essenceless in all
times.
The performance of Vaisvadeva Sraddha on Ekadasi,
offering of water libation to the manes, cremation of the dead
with the mantras are always essenceless.
Lord Hara does not accept such inauspicious gifts. He,
the omniscient lord, makes sinners reap their evil deeds while
he himself does not taste them. The partaking of essenceless
food is the result of their evil deeds.
48. Common people do not partake of essential food.
On the other hand, noble persons like Kunti and others partake
of essential food. Lord Visnu himself drinks the sacred but not
the polluted water.
49. Who can tell the movements of Hari ? The lord is
of blissful nature. There is none equal to him at any time or
place. O lord of birds, now I shall tell you all about the
incarnations of Hari.
1. Cfrdhva-pUndra —a mark worn by the Vaisnavas on their forehead
with yellow ochre colour.
III.15.8
1035
CHAPTER FIFTEEN
Incarnations of Visnu
The lord said :
1. Lord Hari, the primeval being, thought of incarnat¬
ing himself. He appeared as Visnu, the repository of all
virtuous deeds.
2. Lord Visnu, the germ of all creation, incarnated as
Vasudeva. He entered the womb of Maya and created Vayu.
3. He entered the womb of Jaya and was born as
Samkarsana 1 (Balarama) .
4. The lord was born as Pradyumna. He created Saras-
vati, Bharatl and the Goddess (Durga).
5. He created Mahat (in subtle form) with sixteen
digits accompanied by ego. I shall now tell you the sixteen
digits.
6-7. They are : Five primary elements ( mahabhutas ), 2
five organs of actions ( karmendriyas ) 3 and five organs of know¬
ledge (jnanendriyas) 4 and one mind. 5
Thereafter was born Aniruddha. The omnipotent lord
gathered Souls and created Gods Brahma and others and
invested them with the gross body. O lord of birds, then the
primeval Purusa Visnu was born as Sanat Kumara. 6
8. The lord then became Sanandana and in that form
he practised celibacy and subdued the ten organs of senses, a
1. Samkarfaiia, Balabhadra, Rama. He was the elder brother of
Sri Krsna and the eighth incarnation of Mahavisnu.
2. Five gross elements : earth, water, fire, wind and ether.
3. Karmendriyas : Organs of activity, viz., (1) anus, (2) phallus
(3) hands, (4) feet, (5) Speech.
4. Jnanendriyas or buddhindriyas : (1) ears, (2) skin, (3) eyes,
(4) tongue and (5) nose.
5. Some regard manas as the eleventh indriya (manas tvekudasam
smrtam ).
6. Sanat Kumara —also known as Sanat Sujata. He is one of the four
Sanakadis, the other three being Sanaka, Sanandana and Sanatana.
The Sanakadis were the mental sons of Brahma who as infants were
asked to create subjects. But they being the incarnations of Sattva (purity)
were not prepared to undertake creation. They remained celibates for ever.
1036 Garuda Pur ana
feat which cannot be accomplished by everybody. The prince
Sanandana was no other than the lord himself.
9. Lord Visnu became a hog 1 and took the earth out of
waters. He slew Hiranyaksa, protected the pious and established
rule of law over the earth.
10. The lord incarnated himself as Mahldasa from his
mother YaminI and father who was not a sage. In his incar¬
nation as Mahldasa 2 he preached philosophy of Pancaratra.
11. Visnu, known as Narayana, was born in Badarf* for
effacing sin and destroying impurities. He practiced penance,
taught sages and humbled celestial women.
12. The lord became Kapila, 4 explained tattvas, removed
doubts and instructed Asuri. 3
13. The lord was born of Atri and Anasuya. He was
known as Datta. 6 He imparted instructions in logic to his
disciple Alarka. 7
14. Born in the Solar race from Akuti 8 and constituted
of permanency (consciousness and bliss) he ruled in the S\ ayam-
bhuva Manvantara together with the Devas.
15. O lord of birds, the wide-strider Visnu was born of
Nabhi 9 and Marudevi, the daughter of Agnidhra and showed
marvels to the honourable learned men of Bharata.
1. The earth was merged under water by Hiranyaksa. Maha Visnu
incarnated as the boar and brought the earth out of water by his large teeth.
2 . Mahidasa—a preacher of Pancaratra system of philosophy.
3. Badari —Badarikasrama, Badaryasratna. A holy place in the
Himalayas where Kara and Narayana performed penance for thousands of
years.
4. Kapila was an authority on Sankhya. He has written two books,
Samkhya-pravacana and Tattva-Samasa.
5. Asuri —a disciple of Kapila. Compare—
No work of Asuri has so far been discovered.
6. Datta Atreya —the son of hermit Atri. Anasuya the consort of Atri
gave birth to Dattatreya. But Dattatreya was an incarnation of Mahavisnu.
7. Alarka —No work is ascribed to him.
8. Akuti —wife of Ruci Prajapati.
9. Nabhi —the eldest son of Agnidhra. He was the father of Rsabha
whose son is Bharata. India was called Bharata after the name of this
high-souled king.
III.15.21
1037
16. Lord Hari incarnated himself as tortoise 1 supporting
the Mandara 2 mountain when it was being used by gods and
asuras for churning the ocean.
17-18. Lord Hari was born as Dhanvantari 3 who was as
bright as an emerald.
Lest the undesirable things should occur, the lord seized
the jar of nectar and assumed the form of a pretty damsel
Mohinl 4 and deluded the puffed Asuras.
19. The noble lord incarnated himself as Nrsimha 5 and
killed Hiranyakasipu 6 by tearing up his thighs with his nails.
20. The lord was born as Vamana 7 to Aditi and
Kasyapa for restoring to lndra the land which had been
usurped by Bali.
21. The lord was born to sage Jamadagni and was
known as Parasurama. 8 He wanted to liberate the earth from
the yoke of Ksatriyas who hated the Brahmanas.
1. Incarnation as tortoise. Mahavisnu incarnated as tortoise and
supported the Mandara mountain when it was being used for churning the
milky ocean.
2. Mandara —a mountain in the east of Bharata, near Kailasa. It
was used as the churning stick when the milk-ocean was churned.
3. Dhanvantari —born from the ocean of Milk when it was being
churned by Devas and Asuras.
4. Mohini —When Devas and Asuras quarrelled with each other
over the right of partaking the nectar obtained from the sea of milk,
Mahavisnu appeared before them in the guise of Mohini and turned the
attention of Asuras on her while the nectar was carried away by Devas.
5. Nrsimha or jXarasimha —Incarnation as lion-man for killing Hiranya¬
kasipu, the brother of Hiranyaksa and protecting Prahlada, a devotee,
against his aggressive designs.
6. Hiranyakasipu —son of Kasyapa and Diti and brother of
Hiranyaksa, Vajrariga and Simhika, he was a terror to the devotees of
Maha-Visnu, including his son Prahlada.
7. Vamana —an incarnation of Mahavisnu. In the guise of a
dwarfish brahmin, Mahavisnu begged Mahabali of the entire earth and
thrust him to the nether regions.
8. Parasurama —An incarnation of Mahavisnu. He destroyed the
wicked Ksatriya kings as a revenge for the death of his father Jamadagni by
Sahasrarjuna Karttavlrya.
1038
Garutfa Purina
22. The lord was born as Vyasa 1 from Parasara-Satya-
vatl. He divided the Vedas into four Samhitas for his pupils
—Paila and others.
23. The lord was born in the house of Raghu 2 in the
Solar dynasty, to Kausalya and Dasaratha. He challenged the
ocean to fight and subjugated him. He fought against Ravana
and killed him.
24. Then, in the twenty-eighth Dvapara age, lord Visnu
incarnated as Vyasa.
Born as the son of Parasara and Satyavati, 3 he classified
the Vedas into four divisions.
25. The lord was born as Krsna 4 to Devaki and Vasu-
deva. He killed Kamsa and his associates, and protected the
Pandavas.
26. Then in the Kali age, the lord was born in the
Klkatas 5 as Buddha. 6 He deluded the asuras and flouted the
Vedas.
27. Then, at the interval between Kalki 7 and Satya age,
the lord will be born in the house ofVisnugupta and slay the
rulers who have turned thieves.
1. Vyasa —son of Parasara from Kali, the daughter of a fisherman.
He arranged the Vedas into four Samhitas. The Mahabharata and the
Puranas are ascribed to him.
2. Rama (Dasarathi)—an incarnation of Mahavisnu. He defeated
the Brahmin sage Parasurama and killed the Brahmin asura Ravar.a.
3. Satyavati —Called by various names : Kali, Matsyagandha, she
was the fisherman’s daughter. By copulating with her, Sage Parasara got a
son named Vyasa. Later on, she married Santanu and delivered two sons
Citrangada and Vicitravirya.
4. Krfria —a full incarnation of Mahavisnu. Born in the Yadava
dynasty as the son of Vasudeva and Devaki, Sri Kfsna was the ninth of the
ten incarnations of Mahavisnu.
5. Kikafas —name of a country, modern Bihar.
6. Buddha, better known as Gautama Buddha. He was the ninth
incarnation of Mahavisnu, born to convert every asura to Buddhism and
send him to hell.
7. Kalki —an incarnation of Mahavisnu. As the son of Visnuyasas
he will destroy all lawless people; restore normalcy, establish four classes and
four stages of life. This would beat the end of Kali and the beginning of
Krta age.
III.16.10
1039
28-29- The incarnations of Visnu Narayanaare twentyfour:
beginning with Kesava and Samkarsana. Those beginning with
Visva are one thousand. Those beginning with Para are
enumerable.
These incarnations are of lord Narayana himself. There is
not the slightest variation in this statement.
30. Lord Visnu is complete in all respects by virtue of
strength, form and qualities. He is eternal by virtue of his
eternal qualities, not otherwise.
CHAPTER SIXTEEN
Incarnations of Mahalakfmi
Lord Krfna said :
1. O lord of birds, now, listen to the nature of Maha-
laksml, her incarnations and the extent of knowledge peculiar
to her.
2. O lord of birds, the universe is distinct from the lord.
The personal soul is the eye that perceives the universe. The
knowledge of the universe is the knowledge belonging to
Laksmi.
3. The eternal Goddess Laksmi is inseparable from the
lord. The feet of the lord are her only shelter. She is a released
soul. She is always awakened.
4-5. O lord of birds, she is called Prakrti, for, she creates
the Universe by her qualities—sattva, rajas and tamas and
consumes the world by tamas.
6-8. As the consort of Vasudeva, she is called Maya; as
the consort of Sankarsana, Jaya; as the consort of Aniruddha,
Santa; as the consort of Pradyumna, Krti; as the consort of
Visnu, Laksmi—the presiding deity of Sattva guna. As the
presiding deity of tamoguna, she is Durga or Kanyaka. As the
sister of Krsna, the son of Nanda, she is called Kanyaka.
9-10. As the goddess of earth,* the presiding deity of
rajas, she is the consort of Boar. As the presiding deity of the
Vedas, she is Annapurna. As the consort of Narayana, she is
Laksmi, the unborn.
1040
Garuia Pur ana
11. As the consort ofYajna Varaha, she is Daksina.
12. As the consort of Vrsabha, she is Jayanti. As the
daughter of Janaka and the wife of Rama, she is Sita.
13-14. Rukmini and Satyabhama were the wives of lord
Krsna. The incarnations ofLaksmi are many, O lord of birds
and there is no difference among them. The forms of LaksmI,
O bird, are inferior to Visnu who possesses enumerable
distinctions.
15. Brahma and Vayu are inferior to Visnu by millions of
qualities. Now, I shall tell you about the nature of Brahman,
O lord of birds.
16. Born of Lord Visnu and his consort Maya, Brahma
is called Virinca.
17. Born of Aniruddha and his consort Santa, and
constituted of intellect ( Mahat), he obtained the appellation—
Maha virinca.
18. Born of Vasudeva from Maya by rajas, he (Virinci)
is called Vidhi.
19. Bom of Universal egg from the navel lotus of Visnu
and seated in the lotus itself, he is called Caturmukha—the four¬
faced god, O best of birds.
20. Thus they declare the four names of Brahma. I shall
now tell you the names-of Vayu, O lord of birds.
21. Born of Samkarsana and Jaya, he is called Vayu
known by the appellation Pradhana.
22-23. As he activates men to work he is called Sutra-
Vayu who assumed the form of dhrti to praise Narayana at
Badari with steadfast devotion. He stays in the heart of his
loyal devotees and is called Hari. Present in the heart of all,
Vayu ever remembers lord Hari.
24-25. Vayu is, therefore, called Sthiti, O lord of birds.
Or Vayu alone remembers Hari. Staying in the White Island
(, Svetadvipa ) / O lord of birds, he is called Srnrt:'.
26. Vayu abides in the hearts of all people—this is what
Lord Visnu has declared Hence, he is called Mukti.
1. Svcta-dvipa —It has ' not been possible to identify this island.
Colonel Wilford has attempted to identify it with Britain. H.M., p. 153.
III.16.44
1041
27. With my consent, he confers liberation to his devotees
by imparting knowledge to them. Vayu is called mukti.
28. Abiding in the hearts of his devotees he multiplies
their devotion for Visnu. Therefore, he is called the devotee of
Visnu.
29. He constitutes the consciousness of living beings. He
is called consciousness.
30. O bird, he is the lord of gods and of his associates.
Hence, he is called an Overlord.
31. Staying in the heart of the people, O lord, he observes
their strength. O lord of Vinata, he is, therefore, called Bala.
32. Abiding in the hearts of people he conducts sacrifices
through their sons and grandsons. He is, therefore, called a
sacrificer.
33. From Anantakalpa to Vayukalpa, there is no
complexity in Yoga. Therefore, Rju is called Yogya.
34-35. Complexity ofYoga arises from Hari’s worship or
from the worship of Isa, Rudra, and others with an object in
view. Those who perform such worship are called anrjavas.
36. Among the sages too, those who worship Hari for
attaining the object of their desire are called anrjus. The same
practice is current among the people.
37. [He cannot obtain release] until he gives up Hari’s
worship with an object in view, for desire is an obstacle in the
path of realization, even for the sages.
38. Impressions of countless activities performed in
previous ages are obstacles to the person seeking for liberation.
He should, therefore, give up worship which aims at the fulfil¬
ment of desire.
39. By enlightenment received from Guru’s instructions
all activities practically cease to be. Being initiated in Yoga
and practising the same, the aspirant achieves liberation after
all.
40. The worship of the lord with an object in view
imparts riches which controvert knowledge and lead to darkness.
41-44. If the lord is worshipped without any motive that
worship leads him to perfect knowledge.
To take a stone, say Sdlagrama or a Brahmana for lord
Visnu or water for a holy place or Siva, Surya or Karttikeya
1042
Garuda Purana
for Visnu, O lord of birds, is a false knowledge. To take stone,
etc., as nothing but an entity inseparable from Visnu is called
Visnubuddhi. One should not differentiate one form of the lord
from the other.
45. Vayu is called Rju the worthiest since he worshipped
the lord without a motive. Those who worship the lord with
a motive are called any us.
46. Vayu is called wisdom (prajna) since he shows the
lord ever in sight to those who are on the verge of liberation.
47. He is called jnana (knowledge) as it shows Hari,
even beyond the range of sight.
48. Stationed in the heart of devotees and showing them
what is wholesome and what is not, he is called Guru.
49. Stationed in the heart of Yogins and meditating on
the lord as a distinct entity he is called a meditator.
50. As he comprehends the lord according to his ability
and as he knows the qualities abiding in Rudra and other gods
he is called Vijna, O best of birds.
51. He is non-attached Viraja since he has abandoned
all activities associated with the fulfilment of desire.
52. Or he is called Viraja because abiding in the hearts
of Yogins he creates, aversion in them for worldly pleasures.
53. When the results of virtue and sin are exhausted,
the gods, as far as Vayu, deserve perfect bliss.
54. As Vayu creates objects of enjoyment for the pleasure
of gods, sages and nobles, he is called joyful.
55. O lord of birds, Vayu is the principal deity who
suffers both pleasure and pain.
56. Whatever calamity befalls the deities is due to the
influence of Asuras.
57. Human soul suffers from affliction caused by the
Daityas. People suffer often and anon specially in the Kali age.
58. Vayu consumes all sorrows accruing both from virtue
and vice in the Kali age. Hence, Vayu is called Kali.
59. O lord, whatever joys or pleasures accrue to the
people are due to divine influences. There is not in the least any
doubt in this.
60. O son of Vinata, Devas do not go to hell, and
Daityas do not seek pleasure from the objects of pleasure.
III.16.72
1043
61-62. Whatever pleasure they enjoy accrues to them
from Devas. Devas have no tamas; they suffer from no pain by
coming in contact with the objects of pleasure. Whatever pain
they suffer is due to the influence of asuras.
63. Hence, Kali is a sufferer, Vayu is joyous. Ordinary
people and sages have both pleasure and pain.
64. Vayu enjoys the fruits of his virtuous deeds. He
suffers from his sinful actions. It is hard to escape the results
of good or bad activities.
65. Partial incarnations of Lord Vayu from Prana to
Sukha are nineteen in number. O lord of birds, the lord has
descended on earth several times, each time with a separate
identity.
66-67. O lord of birds, I shall explain to you the total
incarnations of Vayu. Listen.
Of the fourteen Indras, the second is called Virocana
who is identical with Vayu. With his eyes expanded all around,
he, the partial incarnation of Marut. is also called Rocana.
68. When lord Rama incarnated on earth, Vayu was
born as Hanuman 1 for rendering assistance to Rama.
69. When lord Krsna descended on earth, he was born
as Bhlma, the offspring of Vayu.
70-71. Vayu will be born as Maniman daitya, known
as Sankara. He will be so called, for he will abolish caste and
destroy dharma.
72. Then he will be born as the son of Vasudeva. There
will be none equal to him in the fourteen worlds. 2 He will be
fully equipped with wisdom.
1. Hanuman —a monkey-chief. He was the son of Anjana by the
god wind or Marut. He is represented as a monkey of extraordinary strength
and prowess which he manifested on several critical occasions on behalf of
Rama whom he regarded as the idol of his heart.
2. The fourteen worlds are divided into two groups: seven higher
and seven lower regions. Bhu, Bhuvah, Svah, Mahah, Janah, Tapas, Satya, or
Brahma are the upper regions rising from the earth, one above the other;
while Atala, Vitala, Satala, Rasatala, Talatala, Mahatala and Patala are the
lower regions descending from the earth, one below the other.
1044
Garuda Purana
73. The full incarnations of Vayu are three. Their creed
is one and the same which is propounded in the Bhagavata.
74. The purpose of each and every incarnation is two¬
fold : establishment of order and suppression of the wicked.
There is no other purpose for the lord to incarnate.
75-76. In the three incarnations of Vayu, viz. Vairocana
etc., O lord of birds, there are no pangs of birth. In the four
incarnations there is no fusion of semen and blood. Hence, in
these four incarnations there is nothing inauspicious.
77. In the four incarnations, at the hour of birth, the
lord, at first, dries up the embryo before he is born out of the
womb.
78-80. Of the twenty-three forms of the Supreme lord
Brahma, Vayu is one. In the enjoyment of eternal bliss, pleasure,
etc., Vayu is at par with Brahma. This truth knows no varia¬
tion; listening to this leads to release. O lord of birds, I shall
now tell you about the descent of Vayu.
81. In the Krta age, there were born from Pradyumna
twins Savitri and Sarasvati.
82. In between the two, was born Vani. Savitri was
married to Virinca, Sarasvati to four-faced Brahma.
83. These are the three forms of Vani. I shall now tell
you about the incarnations of Bharati. Please hear attentively.
84. Being the presiding deity of the Vedas she is the
Veda itself. She is the mistress of Vayu, the great meditator.
85. She is also the mistress of Vayu—knowledge
incarnate. Being of the nature of joy she is identical with joy.
86. She is the mistress of Vayu who is identical with joy.
Vayu is the preceptor of Bharati. Since she is devoted to Vayu,
the preceptor, she is called Gurubhakti. She is the mistress of
Vayu, the great preceptor.
87-88. She has devotion for Hari. hence, she is called
Hari-Prili. She is the mistress of Vayu of the form of dhrti.
89. Since she is the presiding deity of all sacred texts,
she is identical with them. She is the wife of lord Vayu.
90. She presents all objects of senses to lord Visnu for
propitiating him or for his enjoyment. Hence, she is called
Bhuji.
III.16.102
1045
91. She became the mistress of Citra. In the name of
Sraddha she became the mistress of lord Rocana.
92. O lord of birds, Hanuman, the son of Vayu, lived in
the Treta age. Then, Bharati was born as the daughter of
a Brahmin, Siva by name.
93. Not only Bharati and her companions such as SacI,
etc., but also all the rest who were born of him were married
to their partners.
94-95. His daughter named Mati was also called Anyaga
(one who has relations with another than her partner). She
was born together with SacI, etc., at the end of Treta, O lord of
birds. Born of Anala, she is known as Indrasena. As she
delighted Nala, she is called the delighter of Nala.
96-97. She was separated from her lord, since in her
previous birth she had illicit relations with Vayu inhuman
form.
In her previous birth Mati had died as a maiden together
with Sac! and others.
98. She was born out of the sacrifice conducted by
Drupada and was named Draupadl. She married Bhimasena.
The sin of illicit copulation with a person in her previous life
did not visit her in the next birth. Hence, she had no separation
from her husband.
99. Bharati, the daughter of Kaslraja known by her
popular name Kali became the mistress of Bhimasena.
100. Draupadl, the daughter of Drupada, gave up her
body together with her maidens. O lord of birds, she will be
born in the Kali age in the house of Sankara in the village of
Karatl.
101. She died as a maiden to become the mistress of
Vayu in her third birth.
102. O good one, such are the mistresses of Vayu and
Brahma. O lord of birds, they are inferior to their husbands in
hundreds of merits.
1046
Garuda Purana
CHAPTER SEVENTEEN
Forms of Bharati in different births
Garuda said :
1-2. You have said, O lord, that Bharati, SacI, etc., had
the self-same bodies in all their four births. O cherisher of
good vows, please tell me the reason thereof. Asked by Garuda
thus, lord Krsna, the destroyer of asura Madhu, answered him
thus.
Lord Krfna said :
3. O lord of birds, O noble one, I shall tell you the
reason thereof. Please listen.
4-5. O lord of birds, in the Krta age, formerly, Parvatl
the mistress of Rudra, Saci, the mistress of Indra, Syamala,
the mistress of Yama, Usa, the mistress of Asvins, went to the
region of Brahma.
6. In the presence of Brahma, they displayed their
amorous feelings. O best of birds, on seeing that they were
excited by love, Brahma cursed all the four.
7. “Since you are excited by love, you will be born as
mortals and will marry the mortals.”
8-9. After they were cursed by Brahma they came to
the mountain Meru 1 where they saw Brahma again. They
practised deception on Brahma while the latter stood silent.
They deceived him thrice.
10-11. When lord Brahma had been deceived again, he
cursed the ladies in the following way.
Since you have practised deception on me four times,
you will have four births in human form.
In the first birth, you will be born as normal human
beings.
12. In the second birth, you will be born as human beings
but turn unchaste. In the third birth you will be born as
human beings and married to men with whom you will remain
for life.
i. Meru —a mountain round which all the planets are said to
revolve; it is also said to consist of gold and gems. The Sun and Moon go
round this mountain, every day.
III. 17.27
1047
13. In the fourth birth, as in the first, you will not turn
unchaste and you will not be separated from your husbands.
14. Thus cursed by Brahma, the four ladies discussed
the matter among themselves on the peak of Meru. They said:
15. “The curse of Brahma cannot be nullified, though
we make hundreds of attempts. Association of the divine with
the human is not commendable. It brings misfortune.
16-17. Association with the noble brings wealth and
prosperity. Of all the gods, Vayu is the best. We can associate
with him in human form without degrading ourselves.
With this unanimous decision they began to worship
Bharati.
Pleased with their worship, at the end of one thousand
years, Bharati said.
18. “O ladies of good vow, wherefore do you worship
me?” Being devoted to her, they expressed their woes thus.
19-20. “O madam, Brahma has, in fury, cursed us thus—
“In the first birth, you will be born as human beings, in the
second too as such, but will turn unchaste. In the third, you
will marry and live with your mates for life. In the fourth, as
in the first, you will not turn unchaste.”
21. Now, that we shall be united with human beings we
shall not incur the sin of unchastity if we unite ourselves with
Vayu. O Bharati, we desire to be identical with you in these
births.
22. Thus urged by the ladies, O best of birds, Bharati
agreed to their request and descended to the earth together with
those ladies.
23. She was born to a Brahmin named Siva. She
practised penance for the fulfilment of her object.
24-25. The great lord Visnu named Siva was pleased
with her penance and conferred a boon to all those women. O
ladies, you will enjoy in the company of a suitable person in
the form of Krsna even without having an intercourse.
26. Since urged by Parvati you have displayed amours to
lord Brahma, Parvati will be considered to be the best amongst
you all.
27. Even though she remains in the company of lord
Krsna, she will not be sexually united with him.
1048
Garuda Pur ana
In the second birth, you will be stained with a scandal
for having illicit intercourse with a person other than your
husband.
28. Thus, lord Hari, stationed in the heart of Rudra,
conferred boon to the ladies and disappeared.
29. When the lord had left for his celestial abode, the
ladies gave up their physical bodies and were born as daughters
to king Nala and were named Indrasena and others.
30. They went to forest (for living an ascetic's life) but
fell in love with Sage Mudgala at first sight.
31. At the same time, Vayu intervened and overpowered
Mudgala. Vayu copulated with Bharat! and her companions.
32. When Bharat! left her present body she was born as
Draupadl. She was so called as she was the daughter of
Drupada.
33. Since she was born of sacrifice she was known as
one not born of a womb. As she was dark-complexioned she
was known as Krsna.
34. While she lived as Krsna she had the recollection
that she was in fact Bharat!. Sac! and others too recollected
their original Self but only sometimes.
35. Bharat! alone had the memory of her previous life
during the intercourse, not others.
36. When Parvat! indulged in intercourse with her
husband she had no such idea. She thought she was indulging
in love-sport in a dream.
37-38. When Draupadi copulated with Arjuna, she felt
she was Bharat!. Sac!, Uma and Syamala thought they were
sporting in dream.
39-40. In fact, Vayu had entered into the bodies of
Arjuna, Yudhisthira, Nakula and Sahadeva. When the latter
were copulating with Bharat!, Syamala, Usa and Draupadl, it
was Vayu who in fact had the intercourse.
41-42. In the form of Draupadl, Sac! and the rest had
their intercourse with Vayu in the body of Arjuna and others,
hence, their union with Arjuna and others was not illegal.
43. Similarly, Bharat! had no intercourse with Yudhi¬
sthira, Arjuna and others, since they could not copulate with a
mortal.
III.18.5
1049
44-46. As they have realized Self, even if they transgress
norms they cannot invite scandal.
O lord of birds, once upon a time, Dharma and Vayu
copulated with Krsna jointly. Even then Krsna cannot be
accused of unchastity.
47. The gods know some peculiar ways of copulation,
of which the mortals are quite ignorant.
48. It is the swan alone who can distinguish water from
the milk.
49. When Bharatl, etc. in the form of Draupadi are
copulating, their male partners are divine beings, not human
ones. Hence, their copulation with human beings such as
Arjuna is not untenable.
CHAPTER EIGHTEEN
Incarnations of Rudra and after
Lord Kr^na said :
1. I shall now tell you about the subsidiary creation for
your knowledge. Please, hear attentively and retain the same
in your memory, O lord of birds.
2. After Virinca, was born the powerful Sesa. When
Lord Visnu and LaksmI rested in the ocean.
3. Sesa served as a couch, though lord Hari did not
need it.
(When the lord moved) Sesa was replaced by Garuda,
(Here is the praise of Hari by Garuda).
Garuda said :
“I always remain as your slave, O Hari. I always worship
you.
4. I am always your devotee. I shall remain so in each
and every birth of mine”.
5. Thus, Garuda served as the Vehicle of lord Hari.
Garuda was the son of Vayu called Sutra. Born of Vinata he
was popularly known as Vainateya.
1050
Garutfa Pur ana
6. O lord of birds, identical with ego, you were born of
Virifica identical with intellect. The propitiation of Hari has
been the mission of your life.
7. O lord, the three are at par with one another but
are superior to Gayatri and Bharati in respect of virtues.
8. Sesa, the devotee of Narayana, was possessed of three
amfas of Visnu, Vayu and Ananta.
9. O lord, born of Sumitra and Dasaratha, Laksmana
was the incarnation of Sesa having certain amsas of Vayu and
Ananta.
10. O lord of birds, Sita was born of Earth in order to
propitiate Rama. Balabhadra was born ofVasudeva and Rohini 1
having the amsas of both.
11-12. He, the son of Rohini, was pervaded by Hari of
white and dark complexion.
The three—Sesa, Laksmana and Baladeva—are the incar¬
nations of lord Visnu.
Lord Visnu has ordained that the three should not be
counted among his incarnations.
13. I shall now tell you the incarnations of Rudra.
Hear attentively, O lord of birds.
14. Rudra identical with ego obtained the title ‘ever-
inauspicious’ and was assigned the task of destruction.
He became the presiding deity of tamas. Being not
auspicious he was called ever-inauspicious (Sada-asivah).
15. As he ever wore the inauspicious garland of skulls,
he was called ever-inauspicious. He should be ever distinguished
from Siva, the devotee of Visnu.
16-17. As he wore the unholy hide of an elephant, des¬
troyed the sinful wicked people and with the consent of lord
Visnu made the worldly people averse to the lord, he was called
ever-inauspicious.
18. Sometimes, influenced by the Asuras, he acted con¬
trary to the wishes of the lord, he was called ever-inauspicious.
As such, he should be distinguished from Siva, the devotee of
lord Visnu.
i Rohini —Vasudeva had two wives Devaki and Rohini. Sri Krsna
was born from Devaki and Balabhadra from Rohini.
III.18.28
1051
19. As he liked to abide in the cemetery he was called
inauspicious. As such, he should be distinguished from Siva,
the devotee of lord Visnu.
20. To practise penance, he remained in the salt-ocean
for ten divine years. Hence, he obtained the title tapas, O
lord of birds.
21. Suka, the son of Vyasa, who had been influenced by
Vayu was the incarnation of Rudra. He was born for the
spread of knowledge in the world.
22. Rudra was born as the great ascetic Durvasas of
Sage Atri and Anasuya, humiliation of Ksatriyas being the
mission of his life.
23. Born of Drona, Asvatthaman was Rudra himself. He
was born to reap the fruits of the seeds of his actions sown in
the former birth and to illumine (by contrast) the virtues of
his enemy.
24. Stationed in the north-eastern direction, Rudra
obtained the title of Vamadeva. Stationed to the left of Vayu,
he is propitiated by him, his worthy disciple.
25. Hence, Rudra got the title of Vamadeva. Further,
on the strength of his lordship and nobility he obtained
the titles of Kala and Bala and not by the virtue of his hand¬
some features.
26. To slay the Asuras of Tripura 1 who were inimical
to Visnu, Rudra assumed the form of Aghora. Hence, he
is called Aghora.
27. To confer boon to the daityas who had followed the
path of service and practised penance, Rudra was born in a
trice and was called Sadyojata.
28. Aurva, the son of Oru, was called Rudra. Oru was
so called because he was given to loud weeping (uru).
i. Tripura —the three r.ities of gold, silver and iron in the sky, air
and earth built for the asuras by Maya. These cities were burnt down,
along with the asuras inhabiting them, by Siva at the request of gods.
According to another version the three cities or castles of the Asuras
Taraka, Vidyunmali and Maya were received as gifts from Brahma pleased
by their penance. These were destroyed with a single shaft by Siva who
was annoyed at their savage activities. Prof V. S. Agrawal considers the
burning of Tripura as historical event.
1052
Garuda Purdna
29. The son of Oru was called Aurva. Rudra was called
Aurva since he wanted to revive the cult of weeping (in
devotion).
Garuda said:
30. O lord, please tell me why Sage Oru wept in
devotion and why his son Aurva tried to revive the cult of
weeping.
31. O lord of good vow, I, your grandson, desire to
hear all this in detail. Being addressed by Garuda, the compas¬
sionate lord spoke in reply.
Lord Krfna said:
32. Rudra saw his own self reflected in Sankarsana who
was possessed of good qualities, whose lotus-feet were bowed to
by Brahma, Sesa and others desirous of gaining victory (over
the senses), as well as by Bharat! and Svastipas.
33-34 On seeing Hari, Rudra was extremely delighted.
His eyes were brimful of tears. His throat was choked with
emotion. He was beside himself with joy. He said:
O lord, during the enumerable Kalpas of Brahma that
have passed so far, I have never remembered your name. O
Lord, then, by what virtue have I seen your lotus feet adorned
with beautiful nails?
On seeing, over and over again, the lotus feet of the lord,
Garuda was choked in throat.
35. With his body shivering with fear Rudra wept and
spoke to the lord again.
“O Mukunda, Narayana and omniformed lord, how shall
I praise you with my tongue.
36. My very sight is productive of sin. My very speech
is attended by sin. My very eyes are set on women, instead of
being set on you.
37. I have been attached to my children, wife and other
members of my family. I have no ability to offer praise. My
tongue is not free to eulogize you. By what merit have I seen
you O lord?
III.18.46
1053
38. O lord of many ears, I did not hear your narrative
with attention. Conversely, I have been indulging in gossip
with the lay people. By what merit have I seen you, O lord?
39. Seeing the footstool whereon the lord had put his
feet, Rudra had his throat choked with emotion. He wept while
his body shivered with fear, thinking how could he hear the
narrative of the lord.
40-42. O lord Vaikuntha, known as Vayu, I have not
offered any scent or flower to you. I have applied these to my
arms. Mixed with perspiration from my breast, arm-pits, hair
of the head and other parts of my body, the flowers and scents
have acquired the impurity of urine and faeces. O lord, I have
not offered any cloth or scent to you. By what merit have I seen
you, O lord.
Breathing in the scent of flowers that had been left after
they were offered to the deity, Rudra’s throat was choked and
he wept while his body shivered with fear.
Rudra said-.
43. O lord! how could I touch your body. O man-lion
stationed at the tip of nose, O lord of nose, I have not smelt
the fragrance of fresh lotuses. If I have smelt, I have not
offered the same to you.
44. By what merits, O lord, have I seen your face with
lovely nose and shining teeth.
Breathing out the scent of flowers that were left after they
had been offered to the deity, he had his throat choked again
and again.
45. With his body shivering with fear, Rudra wept and
said: O lord, how do I breathe out the smell of flowers that had
been left after they were offered to you ?
46. O lord Jihva, as you always sit on the tongue (of the
faithful), if a person in the presence of your image takes bath
every day in the water containing the remains of the eatables
that had been mixed with Tulasi leaf offered to you, that has
been sprinkled over with the water wherewiih your feet have
been washed, though the offering of the eatable has been made
just by word of mouth, obtains the merit of performing ten
thousand crores of sacrifices.
1054 Garuda Pur ana
47. Such remains of eatables, as luminous as the Sun, I
have neither eaten nor offered to you. I have taken meals but
not offered the same to you.
48. I have not offered any eatable at your lotus-feet. By
what merit have I seen you, O lord ?
While eating the remains of the eatables, after they had
been offered to you, I saw your face tended by Laksmi.
49. I saw your head adorned with diadem and curly hair
being the support of heaven and earth. I have seen your face
by the aggregate of merit accumulated in my several previous
births, in the company of noble people.
50. Alas! O lord, it will disappear again by the aggre¬
gate of sins accumulated in my several previous births.
Thus, at the sight of Hari adorned by all merits Rudra
wept out of devotion.
51. O omniformed lord, your lotus-feet kept in' the
heart by the great Yogins, have been seen by me out of com¬
passion. O Vasudeva, how shall I see them again. Thus
Rudra wept again.
52. I saw your belly in the field of battle containing three
worlds. I saw your body adorned with discus, conch, etc., which
could stop the recurrence of birth. O lord of Laksmi, how
could I see it over and over again.
53-54. O lord, full of bliss, equipped with good nails,
hair and nose and abounding in virtues, your chest wide and
shining with brilliant Kaustubha gem with bright ornaments
and the company of Laksmi, tender and adorned with the leaves
of Tulasi and flowers of various sorts and anointed with sandal
paste—such a wide and beautiful chest I have seen by your
compassion alone.
55. How shall I see you again and again ? Thus, out of
devotion, Rudra wept and wept again. Thus Rudra obtained
the title Cru and his son obtained the title Aurva.
56. Since he made Rudra fertile, the son of Rudra was
named Aurva. Aurva saw people worthy of liberation as well
as engrossed in the objects of senses.
57. Aurva praised the lotus-feet of Visnu, remembered
them again and again and felt choked in the throat. These
sinners employ their senses to evil objects every day.
III.18.69-70
1055
58-59. How shall I shun them and remain unattached.
I do not know this, O lord. Thus he wept bitterly.
These stupid people are addicted to the objects of senses
just for attaining pleasure. Addicted to the objects and for
satisfying their desire they spend their wealth. They are delud¬
ed by your Maya. They lose their power of discernment. O
omniformed lord when will you relieve them of delusion.
60. Aurva, with his body shivering with fear remembered
Maya of the lord and wept.
61. These men of wicked nature accumulate wealth with
great effort. These animals (in the garb of human beings)
earn with great toil without any return.
62. Deluded by the Maya of Visnu, these wealthy people
do not part with their wealth in favour of a worthy person who
can be equated with the lord. The noble have declared their life
to be a wastage. Thus sorrowful at their loss Rudra cried aloud.
63. Their life is lived in vain. Their youth too is spent
in vain. Death that remains ever close to a man laughs at
them. But these deluded people know it not.
64. Let my family live for hundred years. Let my sons
live for hundred years. Let me also live in comfort for hundred
years. Let my auspicious wife too live for hundred years.
65. Let my cows always yield milk. Let me give my son
to my daughter-in-law and my daughter to my son-in-law.
66. I shall marry my daughter in a noble and rich family.
I shall give wealth to them on their marriage. Taking note of
these people who are devoid of discernment, lord Vamadeva
laughs at their folly.
6 7. [The stupid person speaks thus: ]
“I shall not hear the narrative of the lord lest it should
destroy my good fortune. I shall not worship the lord, lest it
should cause destruction of my sons and prosperity.”
68. Lord Vasudeva, designated as fortune confers fruits
of acts to all and sundry, at the opportune time. Solely devoted
to Vasudeva, Aurva saw these stupid people and wept.
69-70. O lord of birds, Aurva is Rudra who has been
rightly instructed by lord Krsna himself. When Satl, the daugh¬
ter of Daksa abandoned her body in Daksa’s sacrifice, O lord
1056
Garuda Purina
of birds, she was reborn as the daughter of Himadri and
Menaka. Rudra was designated as Aurva.
Be celibate, asked by Brahma thus Rudra remained
celibate.
71. But when Rudra married the daughter of Himadri
he became attached to her. Hence, he got the designation Para.
72. Rudra had ten brothers. Among these, the three, viz.
Sadasiva Saumitreya and Rauhineya—were inferior to Rudra
and his consort by one hundred merits.
Garuda said :
73. O compassionate lord, please tell me about the
Eternal Bliss ( ananda ), explaining its nature to satisfy my
curiosity and for enlightening the seekers after truth.
74. O lord, please tell me, since I am your disciple, just
for lifting me up, and out of compassion forme. Since you are
fully satiated, you have no desire to be fulfilled.
75. Thus addressed by the lord of birds, the lotus-eyed
lord was pleased and spoke with compassion.
Lord Krfna said:
76-77. Satananda was born of Gayatrl, Ekananda of
Brahma. Satananda belonged to Brahma, Sesa and Sarasvatl,
O best of birds, while Ekananda belonged to Bharati, O son of
Vinata.
78. O bird, such is the information about Ananda. I have
told you all. What more do you desire to know?
CHAPTER NINETEEN
The Episode of Nila
Garuda said :
1. O lord Krsna, Govinda, you have said that BrahmanI
and Bharati are superior to Rudra by hundred merits, O best
of gods.
2-3. O lord of gods, I have heard all what Brahma has
said of the gods and goddesses ending with Uma, about the
aihSas of Ananda found missing to the extent of a thousand.
III.19.21
1057
4-5. O all-pervasive, supreme lord, please tell me your
ideas on Knowledge, Bliss, Strength, etc., including Vayu at the
last and the proportion of amsas in them reaching a thousand.
Considering the views of your predecessors on this topic, you
proclaim your judgment, O Govinda, since you are omniscient,
O lord.
Thus accosted by Garuda, Vasudeva said in reply.
Lord Krfna said :
6-7. O lord of birds, by the degrees of Ananda
present in each, I have explained to you the superiority and in¬
feriority of jnana, bhakti, etc. Brahma has declared that if
hundred per cent Ananda is felt, there would be endless gunas.
8-11. Accordingly, Ananda is thousandfold in jnana,
hundredfold in Bhakti, of the same proportion in Bharati,
Maruti and Vayu.
12-15. Just as the flame of fire hundredfold more power¬
ful than the earthen lamp is not so illuminating as the lamp
itself or just as the wide-spread fire is not so refulgent as the
Sun, just as the moon, twice as large as the Sun is not so re¬
fulgent as the Sun, in the same way, O lord, know the relative
gradation of Ananda in jnana, bhakti, etc. I know my
qualities, O lord of birds, which are endowed with many specia¬
lities and which possess subtle forms. There is nothing which
remains unknown to me.
16. Goddess LaksmI too knows me in all my incarnations.
17. She knows my indivisible subtle qualities endowed
with many specialities, through Brahma or by my grace.
18. Goddess LaksmI knows her own subtle form endowed
by special traits.
19. Brahma too perceives the all-pervading Vasudeva
endowed with noble qualities proportionately larger than those
of Vayu. Ears do not know the qualities of the lord which are
subtle and special.
20. Except lord Brahma even the gods, until and unless
they are released, are ignorant. Brahma and Vayu know their
Self and the Supreme Self endowed with special traits.
21. Sarasvatl perceives my special qualities who am a sell
born lord but not beyond my form as Krsna constituted of three
gunas.
1058
Garu/jla Purana
22. O lord of birds, Sesa and Rudra perceive me stationed
in the tamoguna. But they do not know my other gunas and
their special traits. O dear, I have told you the truth.
23. Uma, Suparna and Varuni—the three know me very
well as I am stationed (in their heart). But, O lord ofbirds, my
special traits perceived by Rudra are not known to them at any
place or time.
24. O lord of birds, Indra and other gods know me as
pervading the Ego; Daksa and other Prajapatis as pervading
the intellect. So also Soma and Surya.
25-26. Others know me pervading the elements; Others
know me as pervading the Cosmic Egg; others as present in the
heart of devotees like yourself, others as existing (in the form
of Atman) in the heart of all.
O lord of birds, you should realize me as such. Now hear
what I tell you about my six wives.
27. Rukmini, etc. are my six principal queens. O lord of
birds, amongst them Nila was the daughter of Agni in the pre¬
vious creation. I make no distinction in sexual enjoyment with
them.
28. As a maiden she cherished to wed Krsna (my form),
She relished what she conceived in mind. O lord ofbirds, Agni
tried his best to marry her with one of the pitrs.
29. But the maiden did not agree to any proposal, her
mind being extremely set on Krsna.
30. Then, the fire-god spoke to his daughter. O silly
one, why don’t you marry ? Thereupon, the maiden spoke to
her father thus.
O father, in this life, accompanied by all facilities, there
can be no husband without Hari. He alone can be my husband.
31-33. In this world, there are several women who
though married are always widows. Those who do not regard
Hari as their husband—Hari who is beginningless, eternal, the
quintessence of the universe, beautiful, bestower of liberation
and accomplisher of desires—are always widows.
O father, leaving Krsna, I shall not seek for the hand of
any person, though forced by misfortune. He may be only an
apparent cause (of producing children). As he is devoid of
devotion for the lord, as he is impure, pouring forth impurities
III.19.42
1059
from nine doors, 1 emitting bad smell and contemptible, he
is not acceptable to me. For such a despicable person I have
no love, O my father, when as an option lord Krsna is there.
34. The celestial women abandon their husbands and
enjoy intercourse with the lord who stays with them (in
heaven). As these women find their husbands in the lord, they
are honoured by the people. There can be no second thinking
in this respect.
35. If they get husbands devoted to Visnu, their life
becomes fruitful. They can get husbar.ds devoted to Visnu by
the aggregate of merits accumulated in several births.
36-37. Those who have husbands not devoted to Visnu
should immediately cast off their bodies. If at the time of
giving up their bodies they remember lord Visnu in the form
of Krsna as their husband, they do not incur the sin of commit¬
ting suicide—this is the statement of the Sastras.
The women should desert their husbands if they are averse
to Visnu.
38. If they have stored merit accruing from their pious
acts performed in previous lives, their husbands can be devoted
to Visnu.
39. Rare are the devotees of Visnu in Kali age. Rare is
a devotion for the lord. Rare is the narrative of the lord to
be heard in the mortal world. Initiation in the cult of Visnu
is rare, very rare. Rare is the company of the devotees ofHari.
40. Rare is the chance for circumambulating the lord or
for homage to Hari. Rare is the means for maintaining his
devotees. Rare is the gift of food to them. _
41. Rare is the tantric worship conducted for the lord.
Rare is the recitation of his name. Rare is the worship of his
devotees. Rare is the dialogue with him.
42. Rare is the touch of Salagrama stone, 2 or the
sight of the pious Vaisnavas. Rare is the holy touch of the cow
1. Nine doors —apertures of human body, are nine : two eyes, one
mouth, two ears, two nostrils, the organ of excretion and the generating organ.
2 . A stone emblem of Visnu. There are about nineteen classes of
Salagrama. See P.E. under Salagrama.
1060 Garuda Pm ana
or the singing of holy chants. Rare is the noble and good
preceptor.
43. Rare are the people with faithful wives and worthy
sons. Rare is the sight of the lord on the mountain Sesa. Rare
is the sight of Ranganatha 1 on the Kaveri. 2 Rare is the sight of
the Ganges. 3
44. Rare is the worship of Varadaraja 4 in Kanci. 5
Rare is the sight of Rama’s bridge. 6 Rare is the ability to under¬
stand Madhva philosophy. 7
45-46. Rare is the sight of Visnu on Bhlma, 8 Reva 9
(Narmada), Gaya 10 or Badari.
On the Sesa mountain, or the holy hermitage of Srinivasa,
the ascetics are very rare on the mortal soil.
47. At Prayaga, 11 rare is the sight of Madhava.
40. Hence, I do not desire a husband other than lord
Krsna. Having uttered such words to her father she went to the
mountain Sesa.
49-50. At the sacred place Kapila, she ascended the
great mountain. She saw Srinivasa therein. She paid hom¬
age, abstained from food for three days, went to the holy spot—
the destroyer of sin. In order to secure a worthy husband she
went to a solitary place for meditation.
51. To the north of it, at the distance of two Krosas at
Mahatala, she commenced a great penance in a solitary pit.
52. She meditated upon Narayana for one thousand
divine years. At the end of this period, she began to praise the
lord.
1. Raiiganatha —a tutelary deity.
2 . Kaveri —a river, rises in the western -;hats, flows south-east through
Mysore and falls into the Bay of Bengal.
3 . Ganges —a famous river of Northern India.
4. Varadaraja —a tutelary deity.
5. Kahci —modern Conjeeveram in Madras.
6. Rama’s bridge.
7. Madhva philosophy —Unqualified Dualism.
8. Bhima —A river in Southern India.
9. Reva —Narmada river.
10. Gaya —a famous city in Bihar, a place of pilgrimage.
11. Prayaga —a celebrated place of pilgrimage at the confluence of
Ganga and Yamuna near Allahabad.
III.19.62
1061
7 'he maiden said :
53-54. You are my mother, father, husband, friend, son,
preceptor, brother, sister and my darling. Throughout this vast
universe, O lord, I have been trying to know Reality but have
not succeeded in my attempt. Father, mother, etc. are just
artificial relations. You are the sole true relation, my lord.
55. Hence, I shall be your wife. This is my vow. O you
of attractive form, I pray, I may not be united with a person I
do not desire.
56. O lord, ward off from my sight the people who have
offended you, who have tried to fmstrate my desire to become
your devotee, who bear malice to their preceptors and your
worshippers.
57. O lord, you ward off my talk with those who hate
you. You establish my contact with your lotus feet. Homage
to you, O lord who inhabit Sri Saila 1 and who are the abode
■of Laksmi, your loving consort.
58. O lord of Laksmi, the superior and inferior, the pri¬
mary cause of creation, I have not seen you since long. Of
you, the four-armed god, the vision is possibleonly by the aggre¬
gate of merits accumulated in several previous lives.
59. Polluted by all sorts of sins, O lord, how can I have
your vision. O lord of birds, I am your devotee, the devotee
of your devotees. O abode of the universe, be pleased with
me.
60. Thus praised, the compassionate lord Varadaraja
was pleased by her devotion. He appeared before her and
said:
61. O good lady, express your desire. I have come to
you to fulfil the same.
On hearing the words of Visnu, her face was brightened
with smile.
62. She spoke to Hari, the abode of Laksmi and the lord
■of the universe with great devotion. O lord with a lovely face,
may I become your wife.
:. Sriiaila : A hill to the south of Krsna river.
1062
Garu$a Puranct
63. On hearing her words, the lord spoke to her in gentle
words.
The lord said :
“O blessed maiden, I shall become your husband when I
incarnate as Krsna on earth.”
64-66. Thus addressed by the lord, the maiden who was-
extremely pleased spoke to Hari, the depository of merits, in
the joyously faltering voice.
The maiden said :
v
May I become your wife when you incarnate on earth as-
Krsna, on the day previous to our marriage. May I precede
other women in enjoying intercourse with you :
The lord agreed and spoke to her again.
The Lord Said :
67. Since you as a maiden have sought for my favour
which I bestowed upon you, O pretty maid, as a result of it, the
other maidens will also reap the fruit of their cherished desire.
68-69 Thus after bestowing the boon on the maiden the
lord disappeared all at once. The maiden gave up her body
there and then and was born in the house of Kumbhaka and
was called Nila. Kumbhaka was the brother-in-law of Nanda-
sobha.
70-71. He was the first who carried Kavya to the pitrs.
He was abiding on the mount Vrsabha, at that time. I went to
his house, O best of birds. Being unconquerable, by the boon
conferred by lord Siva, I killed him and was married to Nila.
72-74. In her second birth, Nila was born as the daughter
of Nagnijit, Kavyavaha. In the Svayamvara of Nila, I controlled
seven bulls who by the favour of lord Siva were uncontrollable
by gods and mortals. I conquered kings who had assembled at
the ceremony. 1 married her.
75. Thus Nila was born twice on earth and married to me.
I shall now tell you the birth ofBhadra. Please hear the narra¬
tive, O lord of birds.
I. Kavva —oblations meant for Pitis.
III.20.12
1063
CHAPTER TWENTY
The Episode of Bhadra
Lord Krfna said :
1. O lord of birds, Bhadra, the daughter ofNala, desired
lord Visnu to be her husband. As she, who was auspicious by
merit, worshipped and circumambulated the lord she was called
Bhadra.
2. To Bhadra the maiden, the father Nala spoke thus. O
Bhadra, why do you trouble your body (by worshipping the
lord). What is the fruit of this suffering, tell me, O daughter.
Bhadra said :
3. Dear father, now hear. None can declare the gain
derivable from paying homage to lord Visnu.
4. Even then, I shall tell you something, as far as I can,
just for the welfare of the world. The compassionate lord Visnu
is alone my guide. I am a slave of his slaves. May he protect
me. I bow to his feet. Saying so, she prostrated at the feet of
the lord.
5. The wise declare that homage to Hari, if it is not
accompanied by the prescribed worship, is fruitless. O father,
now, hear details. “One should bow to lord Visnu by reciting
the formula : O lord of Rama, O lord of Madhu, O lord of
Sarasvati, homage to thee.”
[Bhadra continued]
6. (O father) the lord of lords is pleased not so much
by worship as by offering homage to him or by reciting his
name.
7. O father, people attain health and prosperity by
offering homage to him. But such prosperity and good health
are valueless. They occasion suffering in hell.
8-9. Yama puts such people in the mortar and crushes
them with pestle. If there be people who do not circumambu¬
late the lord Yama crushes their feet in the talayantra. If there
be people who do not utter the name of Hari and Kr?na,
Yama extracts their tongue which he grinds in the mortar.
10-12. What avails residence in Kasi or death at Prayaga
or in the battlefield or performance of a sacrifice or visit to holy
1064
Garuda Purana
shrine or deep study with sharp intellect, if the name of lord
Hari is not uttered or if homage is not paid to him.
If there be people who do not circumambulate the
lord, their activities come to nothing. Thus say the learned
people.
13. Offering homage to the lord and uttering his name
are superior to the worship rendered unto him. Hence, one
should pay homage to Visnu as well as utter his name, O
father.
14. Rare is to attain human life which is mortal and
evanescent as the bubble in waters. O father, do not trust
your body, make no distinction between your own and other
people.
15. So far you have not rendered homage to the lord, not
uttered his name. The hour of death is quite uncertain. Do not
trust your body, O lord.
16. O lord of lords, Nala heard her speech simple and
straightforward. He paid homage and at his best circumambu¬
lated the lord. She too did likewise.
17-19. Continuing the tradition for long and meditating
on lord Narayana she gave up her body at last. As she meditated
on Hari at the hour of death she was born to the sister of my
father Vasudeva. She was named Kaikeyl and was also called
Bhadra as she was possessed of auspiciousness.
20. Her five brothers Kaikeyas gave her to me in marriage,
O best of birds.
21. I am going to tell you about the circumstances how
Mitravinda was married. O noble lord of birds, now hear
attentively.
22. In the previous creation Mitravinda performed at will
several sacrifices, Agnisoma and others for attaining Hari as
friend.
23. There being many ways to attain her purpose,
Matravinda thought of a sure one. She found that the hearing
of the Sattvika Puranas 1 was the best way.
i. The Sattvika Puranas constitute Visnu, Narada, Bhagavata,
Garuda, Padma and Varaha.
III.20.31
1065
24. That Purana alone is worthy of hearing which narrates
the merits of Visnu and Vayu. One should hear that Purana
out of faith and devotion for Visnu. There could be no better
way of attaining the lord.
25. If they hear a Purana which contains no reference to
Visnu, their life becomes miserable. Their baths of purification,
their repetition of lord’s name, their five great sacrifices, their
observance of vows, their performance of Istapurta 1 and
Krcchra Candrayana 2 are rendered useless. All such perfor¬
mances are fruitless including the ceremony of initiation in the
Vaisnava cult, though it may have been properly performed,
if it is devoid of Hari’s narrative.
26. The wise declare that the life of such people is render¬
ed fruitless as have not heard the Bhagavata or the Brahma-
kanda of the present Purana, in the company of their preceptor
or the ‘followers’ of the Bhagavata sect.
Such is the efficacy of the illustrious narrative of the
glorious lord.
27. One should not linger even for a moment where there
is no stream in the form of lord’s narrative, no resort at the feet
of Narayana, and no talk about the lord.
28-29. In the village, where there is no recital of the
Bhagavata Purana, no follower of the Bhagavata cult who can
taste the flavour of the Bhagavata verses, where there is no
exegesis or commentary on the supreme songs of the lord or
his one thousand names, where there are no people who under¬
stand the substance thereof, one should not live even for a
moment.
30. The day is wasted if there is no talk of lord Visnu,
no narrative of his divine tale. Though he has human form,
which is rare to attain, his life is wasted.
31. The ear adorned with the divine flowers looks not so
beautiful as the one adorned by the ornaments in the form of
Visnu’s tale.
1. Isfdpurta —a technical term for performing sacrifices and digging
wells and doing other acts of charity.
2 . Krcchra Candrayana —a religious observance or expiatory penance regu¬
lated by the period of the moon’s waxing and waning.
1066
Garuda Purina
32. Fruitful is the life of the people who narrate or listen
to the tale of the lord as told in the Bhagavata Purana.
33. Those who clad in head dress and bodice hear or
recite the narrative of the lord are alone worthy of respect in
the world, not those who are addicted to vicious objects of
senses.
34. Those who recite the Bhagavata Purana out of greed
for riches or those who know but do not reveal the secret cf the
Bhagavata go to Yama’s abode.
35-37. Those who create interest in Dharma and Karma
Kandas but not in the Brahma Kanda and those who recite the
Purana by accepting fee go to Yama’s abode. Those alone are
worthy of recital who remain satisfied with whatever money is
offered willingly by devotees.
38. Those who are extremely greedy of wealth have no
right to recite this Purana.
39. For the well-being of the people who regard lord
Visnu and none else to be all-pervading, lord alone undertakes
the charge.
The pious followers of lord Visnu fear no misfortune or
calamity.
40. The lord bestows the fruits of auspicious and inauspi¬
cious Karmans. One should never endeavour for the accumu¬
lation of wealth, rather one should fix one’s mind in devotion
for Visnu.
41. One should take bath for purification, recite sacred
mantra, dispose articles of worship. Being purified thus, he who
is well versed in the Puranas should recite regularly the
Bhagavata Purana every day.
42. Acquisition of wealth, knowledge of the Vedas and
Sastras and the narrative of Visnu come as a result of previous
auspicious activities. Of these listening to Hari is very rare.
43. One should enjoy the essence of the Bhagavata
Purana—a rare thing in this mortal world. One should enjoy
the essence so that tears of joy may trickle down the eye—a
phenomenon very rare to occur.
44-46. Listening to the essence of the Bhagavata Purana
and then retaining the same in memory is an act hard to accom-
III.21.5
1067
plish. Rare is the achieving of desire and indignation, absorp¬
tion in meditation, association with the pious Vaisnavas. The
omission of such occurrences makes even the wise as the target
of doubt.
47-48. Therefore, I remained always engaged in listening
to the auspicious tale of Hari. I recited his name, heard his
tale so long as I lived. After death, I was born on earth from
the womb of Sumitra, the sister of Vasudeva.
49. Since she obtained Hari as Mitra (as friend) I was
named Mitravinda.
50. In the Svayamvara, Mitravinda discarded all candi¬
dates who had come to woo her and put garland around my
neck as a token of acceptance. I then conquered all the kings and
reached home with her. O lord of birds.
CHAPTER TWENTYONE
The Episode of Kalindi
Lord Krfna said :
1-2. O lord of birds, now I shall tell you the birth of
Kalindi too.
A daughter was born to Vivasvat of the solar race. O lord
of birds, she was Kalindi known also as Yamuna, the daughter
of the sun. She practiced penance with a desire to obtain lord
Krsna for her husband..
3. Penance, they say, is a self-reflection, whereby reality
is sought to be determined or it is a way of repentance for the
sins of previous life.
4. Praya is a penance wherein the mind is controlled.
Hence, Prayascitta (expiation) is a way of self-control. It is not
the tonsure of head which they do while entering penance.
5. This penance has its root in remorse. O lord of birds,
you may hear in detail.
1068
Garuda Purdna
O lord, I have not uttered the sacred mantra. I have
thrown myself in the forest conflagration in the form of Klesas
(i. e. worldly afflictions).
6. I have not remembered the ambrosial name of Hari.
Rather, I have remembered his faults. I have not thought upon
the ambrosial essence of Hari’s teachings. Rather, I have indulg¬
ed in gossips with the common people.
7. I have not worshipped the lotus-feet of Hari. On the
other hand, I worshipped my sons and friends. I did not bow
at the lotus feet of Hari. On the other hand, I worshipped the
feet of my friends.
8. I have not seen the face of Hari covered with tresses
grey as the incense smoke. I have fondled with my sons with
affection and not caressed your loving face.
9. I have adorned my sons and friends with ornaments
but not the face of my lord who can eschew the effects of my
sins which I committed in my previous life.
10. I did not partake of the remanent of food offered to
you but I partook of six varieties of food at the house of my
friends. I did not offer you flowers and fragrances but did the
same to my sons and friends. I am now tired of my sons
and friends. When shall I see your face, O lord?
11. I have polluted my tongue by consuming the
prohibited vegetables not sanctified by mantras, a part of which
has not been offered to you, which are not permitted in the
coteries of your devotees and which are forbidden in the codes
that prescribe rules of conduct. When shall I see your face,
O lord ?
12. I have not purified my body by worshipping you
with the eight-syllabled mantra or by visiting holy places or by
blowing conches in front of your idol. When shall I see your
face, O lord ?
13. I have incurred sin by not offering perfumes and
flowers, ornaments or clothes. My body is polluted by anoin¬
ting it with the perfumes prepared by those who are not the
devotees of Visnu. When shall I see your face, O lord?
14. O Vasudeva, my feet are burnt since they have not
III.21.25
1069
ixaversed the shrines of Visnu. My eyes are burnt since they
have not sighted your charming face.
15. My hands are burnt since they did not perform
your worship. I have incurred sin by indulging in sinful activities.
When shall I see your face, O lord ?
16-17. O lord, do not mind my faults, have pity on me.
I have sincerely placed myself at your service. O lord, as many
hair do I have on my body so many sins do I have on my
head. When shall I see your face, O lord ?
18. I have not attained even the slightest pleasure since
I gave up your worship, in spite of the fact that I have my hus¬
band, sons, friends, servants, buildings, cattle and wealth. Hence¬
forth, I shall not visit my kins and friends. I shall ever remain
your devotee, nay a slave.
19. Those who regard their kins and friends as the
sources of joy have their faces filled with urine and faeces. This
is what I know.
20. Wealth spent on friends is a mere waste. It turns
into filth, dirt and impure matter. Given to the devotees of
Hari it becomes the cause of attaining Hari.
21. Whatever has passed so far, I have suffered utterly
thereby. Please, favour me with the company of the noble by
your grace and not with the company of the wicked by your
indifference.
22. O lord, my body is tarnished by association with the
wicked. It is not detached from worldly pleasures. Without you,
what course shall I adopt, O lord, have mercy on me and
favour me with protection.
23. Thus the daughter of Surya repented. And she set
her mind on Hari after repentance.
24. Lord Hari is the best of all gods. He embodies all
merits. Everything in the Universe emanates from him. Hence,
he contains all qualities.
25. He is the first and foremost of the gods as the letter
a is in the series of alphabet. Brahma and other gods do not
possess all merits. But somehow, by the favour of Laksmi or
the aggregate of virtues accumulated in previous lives Brahma
has come to embody all virtues.
1070
Garu<j.a Pur ana
26. But Brahma is not so complete in merits as Laksmi.
Laksmi is not so complete in virtue as Visnu. Bharatl is not so
complete as Vayu. Varunl is not so complete as Sesa.
27. Parvatl is not so complete as Rudra. Others too are
not complete either.
Brooding over the matter in her mind, she practiced
penance on the bank of Yamuna river.
28. At that time, I had gone ahunting on the bank of
Yamuna. 1 I saw her there practicing penance. I spoke to my
friend Arjuna.
29. O friend, approach the maiden immediately and
ask her about the purpose of her penance.
30. Thus asked, Arjuna approached her and asked
her the purpose of her penance. After knowing her purpose, he
returned and told me all that he had learnt of her. Then, at
the auspicious hour, I married her.
31. I did so, for I was moved by her penance. I had no
personal motive, O lord of birds. I always remain in full bliss
otherwise. What more joy or comfort could I derive from this
alliance.
32. I married just to favour her, but not for my
pleasure, I shall now tell you the story of Laksmana and the
reason why I married her.
33. Listen, I am going to tell you a great secret. There
is nothing that the preceptor will not disclose to his disciple.
CHAPTER TWENTYTWO
Marriage of Lakfmana with SriKrfna
Lord Krfna said :
1. O lord of birds, in her previous birth Laksmana was
the daughter of a learned Brahmana Vahnideva. Since she
possessed auspicious marks, she was called Sulaksmana.
i. Yamuna —a celebrated river, said to be the sister of Yama.
III.22.22
1071
2-3. Like Laksmi, Hari, Vayu, Gayatri, Rudra,
Laksmana was possessed of good qualities. She drew her name
from three sources, viz., her traits, activities and devotion.
4. Narayana, the lord of Laksmi is possessed of thirty
two auspicious traits. O lord of birds, I tell them serially. The
person who hears the same obtains a quick deliverance.
5-17. The lord has seven feet, ninetysix fingers, four hands,
sharp teeth. These four combined constitute the first trait. A
loving, round and blooming face is the second trait. An un¬
elevated chin is the third. Sharp and small teeth the fourth.
Red lips the fifth. Blood-red hands the sixth. Red and bright
nails the seventh. Red cheeks the eighth. Marks of conch and
disc the ninth. Thin but developed belly marked with three
wrinkles the tenth. The deep navel the eleventh. The plump pair
of thighs the twelfth. Long, extensive waist the thirteenth. Well
set scrotum the fourteenth. Straight and elevated penis the
fifteenth. The red soles the sixteenth. Depressed ankles the
seventeenth. Lovely neck the eighteenth. Lotus eyes the
nineteenth. Red arms and knees the twentieth. The wide
breast the twentyfirst. Lion-like shoulders the twentysecond.
Small mouth the twentythird. Extended eyes the twenty-fourth.
Small and tender penis the twentyfifth. Even feet, even waist,
even knee, even thighs the twentysixth. Even legs, even hands
and even ears from twenty-seven to thirty-second. Thus, the lord
possesses thirty two traits. The same number of traits exist in
his consort Laksmi.
18. Brahma too has thirtytwo marks. So has Bharati.
The same number of marks characterize Visnu. I shall tell
you my decisive thought on this point.
19. My consort Laksmi is ignorant of the value of
even my single mark. Those who know Hari say that Hari is
possessed of many marks.
20. O lord of birds, Laksmi knows the additional marks
as compared with her own in the Vayu form of Visnu. Bharati
has one hundred additional marks in comparison with her own.
21-22. O lord of birds, do not think, therefore, that such
forms of the lord as Visva have the same qualities as those of
Visnu. Gods, like Rudra, have twenty-eight marks as they have
1072
Garutfa Pur ana
no marks of eyes and brows. But the absence of these marks
should not be regarded as defect.
23. In the absence of marks of eyes and brows, lord
Hari contains anger; his penis and belly are somewhat larger
in proportion.
24-27. The ladies of the lord, Laksmana, etc., have twenty
seven marks. Varuni, etc., have twentysix. Candrama contains
twentyfive; Kubera twentyfour; the nose and breath twentytwo;
Saci the same number; Pravahas nineteen; Yaraa the same
number; Varuna eighteen; the air seventeen; Vaivasvata
sixteen; Mitra fifteen, Kubera twentyfour; Fire thirteen;
Ganga twelve; Budha eleven; Sani ten; Puskara nine.
28-30. I have sixteen thousand women who are my
beloveds, possessed of eight marks. Pitrs have seven marks;
Devas and Gandharvas six, their successors five; Kings four and
others three.
31. A slight arrangement of the belly, small feet, short
ears, long tufts, except in a Brahmana lady and in the consort
of Siva, are regarded as great defects.
32-33. Laksmana has five defects, except those of the
head and the ankle. There are eight other defects in the body,
such as the enlargement of the navel, legs, etc. These defects
are present in Sac!, O lord of birds, such defects should be
marked by the seeker.
34-44. O lord of birds, one should know the following
defects well known to the learned.
Enlarged belly, long navel, fierce prolonged teeth like a
pole or a plough, eyes deep like the hidden well, long ears, lips
and nose, long ankle, curved feet, bad navel, dark brown teeth,
long legs, long penis, single scrotum, single nose, red beards,
red hair, curved mouth, body scorched as a hill, red back—
these are the bad signs in Kali. Shoulders and ears without
hair, red cheeks, pale forehead, pale shoulders, pale hands,
fierce look, fierce glance, indistinct sound, excessive eating and
excessive drinking, breasts as dry fruits, hairy thighs, hairy
back, hairy forehead with three long parallel lines, penis marked
with the snake-like fish, tip of the tongue marked with the shoe-
III.22.70
1073
like fish, the anus marked with penis-like fish, feet marked with
scorpion-like fish, the mouth marked with a dog-like fish,
hands marked with many lines, nose hairy, thumb and little
finger overlong. Suchlike bad marks abound in the Kali age.
Several good marks are present in me, O lord of birds.
45. Thirtytwo marks of Visnu, Brahma has already
explained with reference to himself.
46. Those stated by me or by Brahma are not contra¬
dictory to each other. Whatever I had stated I repeat succinctly.
47. I have stated these by collecting the scattered
material together. As it is evident, there is no contradiction in
what I have stated at other places in the text.
48. Lady Laksmana and others possess twenty-seven
marks. In comparison to Bharat! she is short of five marks in
pudendum, ears, hands, breast and belly.
49. O lord of birds, she has neither the additional
marks of gods, nor the additional marks of Rudra. She is
possessed of twenty six marks minus six marks of Varuna, plus
additional marks in ears, belly, nose, hair, ankle and pudendum.
50-54. Indra possesses twenty-five marks, devoid of
seven marks (of Varuna), with additional marks in hands, feet,
belly, ears, penis, ankle and lips. Sac! contains twentythree
marks and nine defects, with additional marks in pudendum,
hair, lips, ears, legs, cheeks, breasts, ankles and lips.
55-56. The wind pravaha contains twentytwo marks of
merit and ten marks of defects. There are some additional
marks on her thumb. The Sun contains twenty marks of
merit and eleven defects. Fire contains nineteen marks of merit
and thirteen defects.
57-70. Vaivasvata contains eighteen marks and fourteen
defects; Mitra seventeen marks of merit and fifteen defects;
Kubera sixteen marks of merit and sixteen defects. My eldest
son contains fifteen marks and seventeen defects; Ganga fourteen
marks of merit and eighteen defects; Bud ha (Mercury)
thirteen marks and nineteen defects; Sani (Saturn) twenty
marks and twenty defects; Puskara eleven marks and twenty
one defects; Pitrs ten marks and twentythree defects. Devas,
1074
Garuia Pur ana
Gandharvas eight marks and twentyfour defects; Gandharvas
in human forms seven marks and twentyfive defects; Kings
six marks and twentysix defects. Some others possess four or
five marks and three defects. This is the lower limit for the
number of marks, merits and defects.
If a common man or a royal person possesses some
additional marks (and no defect) he is neither a man nor a
god. Each and every person cannot be wholly whole or per¬
fectly perfect. Devas and Daityas possess twenty seven marks of
merits and twenty seven marks of defects. None but the
supreme god has thirtytwo marks and no defects.
71-72. Thus, Sulaksana grew up in her father’s house.
Once when her father was distributing food among his friends
and relatives, for the prosperity of his family she said to her
father : O father, gifts should be made over to those who have
realized the lord in their self. If they are made to an unworthy
person who has not realized the Self, the food and the drink go
waste.
73-74. Now, I shall tell you about lord Hari, where he
stays, what he eats and what he drinks. Please hear attentively.
Hari in the form of child Krsna drinks milk, eats butter, and
wears fresh dress and ornaments. Gifts should be made, thus,
for the pleasure of Visnu.
75. Hari eats and drinks in the company of his friends.
Therefore, a householder should gift sumptuous food and tasteful
drink in favour of the lord and receive his blessing. Otherwise,
all that food and drink go in vain.
76. The donor should be conscious that the lord receives
his gift with pleasure. He should confer gifts to a worthy person.
If knowing thus, he donates gifts every day. Visnu is pleased
thereby. Otherwise, gifts of the donor are rendered waste.
77. One should keep one’s house decorated with the arti¬
cles of precious metal knowing that lord always likes them.
78. Lord Govinda abides with his sons in the house of the
devotees of Visnu. The lord by the name ofMukunda abides
in the abode of Mitra. By the name of Aniruddha he abides in
the public rest house. By the name of Narayana he abides in the
house of a Brahmana.
III.23.3
1075
79. By the name of Hari he abides in the cowpen. By the
name of Vamanahe abides in the stable. By the name of Samkar-
sana he abides in Sudra. By the name of Pradyumna he abides
in Vaisya.
80. By the name of Janardana he abides in Ksatra. By
the name of Mahidasa he abides in the fisherman. By the name
of Upendra he abides in the earth.
81. By the name of Cakrapani he abides in the elephant.
By the name of Visva he abides in the heart. By the name of
Bhutabhavana he abides in dogs.
82. By the name of Trivikrama he abides in the ant. By
the name of Hari he abides in the firmament. By the name of
Ananta and Hari he abides in all castes The multi-formed Hari
has no class, no family, no race.
83. Knowing all this, Laksmana set herself to propitiate
the lord. ‘‘May lord be pleased with my worship and become
my husband”.
84. Desiring Visnu to be her lord she gave up her body
and was born in the country of Madras.
85. In the Svayarhvara of Laksmana I hit the target,
conquered the rival wooers and married Laksmana, brought
her home and gratified her desire.
Now, I shall giue details of my marriage with Jambavatl
and explain why I married her.
CHAPTER TWENTYTHREE
The Anecdote of Jambavatl the consort of Srikrfna
Lord Krsna said :
1. Jambavatl, the daughter oi Soma, in her previous
birth became my wife. She became superior to all the ladies,
of my harem.
2-3. When I am deep in love with Laksmi, my passion
for Jambavatl subsides. When I am less in love with Laksmi I
1076
Garuda Purana
have equal passion for all. But among these I have more love
for Jambavati.
GaruQa said :
4. O omniformed lord, what sort of worship was per¬
formed by Jambavati that she became superior to all others.
5. Thus asked by Garuda, lord Krsna, son of Devaki,
spoke in a voice resembling the thunder of clouds.
Lord Kr$na said :
6. Jambavati, the daughter of Soma in her former birth,
purified her life as well as her father’s by the worship cf
Visnu.
7. She heard the sacred Puranas, bowed to and circum¬
ambulated Visnu who takes men across the ocean of life and
death. She kept him ever in her memory.
8-9. O lord of birds, by hearing the Puranas ceaselessly
she and her father became detached from worldly affairs.
Wealth, friendship and her previous possessions—elephants, gems,
house, etc., she regarded as evanescent.
10-11. She thought, “all this wealth, friendship, etc.,
are given and taken back by Hari.” She was not distressed
thereby. “The most compassionate lord has taken pity on me
to-day”, she said.
Both she and her father set their heart on Vasudeva with
sincere devotion. She became averse to seeking means for her
sustenance. She accepted whatever came to her without being
sought.
12. She placed her wealth at the lotus-feet of the lord
who takes men across the ocean of suffering. She set her tongue
to the praise of Hari.
13. She applied her hands to the act of sweeping the
temple of Visnu with devotion that removes impurity. She
directed her ears to hearing the sacred tale of Hari—the tale
that takes one to heaven or effects release.
14. She set her eyes to seeing the idols of Visnu—a fact
that effaces impurities of body accrued from eternal times.
III.23.24
1077
She set her body to the pious embraces of the Vaisnavas, kept
herself in their company or busied A herself with her body
anointing with the fragrant substances that were left after the
worship of Hari.
15. She set her organ of smell to the feet of Hari—the feet
which give release from the circle of birth and death. She set
her organ of taste to partake the remanents of what had been
offered to Hari and were mixed with Tulasi leaves.
16. She set her feet to traversing the path sacred to Hari,
her head to bowing at the feet of lord, her heart and mouth to
his praise and service as is the practice among the illustrious
devotees of Visnu.
17. She directed her intellect to thinking upon the sup¬
reme spirit, and her organ of speech to the praise of the
lord.
18. Thus, she placed her life at the feet of the lord, started
on pilgrimage with her father, to propitiate lord Visnu.
Before she started on pilgrimage she worshipped at first
the Brahmanas and the devotees of Visnu with clothes and
ornaments.
19. Thereafter she made a vow in the presence of the
lord.
20. O lord, so long I remain on pilgrimage, I shall be
in Yaugic practice. May you, O lord, favour me with the
company of the faithful, not with the company of non-believers.
21. Let me hear the narrative of Hari. May I not go
■on pilgrimage with friends, sons, relatives and also with those
who start on journey with a set motive or purpose.
22. Fruitless is the pilgrimage of those who do not carry
Salagrarna stone with them.
23. If one goes on pilgrimage on foot let him take the
Salagrarna stone with himself. Such a person obtains full fruits
of his pilgrimage.
If he wears shoes or protects his feet, he derives the fruit
of his pilgrimage less by one fourth.
24. If he goes on pilgrimage on a vehicle or a horse he
derives the fruit of his pilgrimage less by one half. If he goes
1078 Garutfa Purina
riding on a bull, he derives the fruit of his pilgrimage less by
one-fourth.
If he subsists on the food provided by another, his pilgri¬
mage is wasted. He derives no fruit of his pilgrimage.
25. But there is no sin if he accepts food from an ascetic,
Vedic Scholar or a high-souled person.
Having made this vow she set out on pilgrimage.
26. She took bath, washed off the ointment and listened
to the Puranas. She shared food with her father and together
with him set out on journey the next day. She walked the dis¬
tance of one Kosa, the very next day-
27. She worshipped and fed the Brahmanas and listenedi
to the story of the lord. Those who perform journey in this way,,
their journey becomes fruitful.
28. The noble have declared that pilgrimage without
compassion is barren. Similar fate awaits those who do not
hear the divine story of lord Hari on their way to a shrine.
29-30. The same fate awaits those who go on pilgrimage
on horse or in other vehicles.
Slaying a horse (in asvamedha) invites sin that can be
washed off at the sight of the idol of Visnu at a sacred shrine.
31. The sin accruing from the worship of lord without
devotion can be wiped off by the repeated uttering of the Vedic
mantra for the purpose or by meditating upon Visnu. What¬
ever is performed by way of worship without devotion is a sheer
waste. Thus say the learned devotees of Visnu.
32. Hence, O lord of birds, one should devote oneself to-
Visnu, hear his narrative which destroys sins, remember one¬
self falling at the feet of the lord, thus he should devote himself
to the service of the lord.
33. She proceeded, O lord of birds, together with her
father to visit lord Visnu, the consort of LaksmI, at the Sesa
mountain. She thought of Hari all the way to the shrine.
34. “When shall I see lord Visnu of wide chest, adorned
with Srivatsa. 1 When shall I see the lord with lovely belly
marked with three folds.
I. Srivatsa —a mark on Lord Visnu’s chest. According to ancient tradition.
Sage Bhrgu once struck Mahavisnu, with his feet on the chest. Visnu bore
this mark with pleasure. The mark is designated as Srivatsa.
III.23.48
1079
35. When shall I see the lord with the neck resembling
a conch and the resting-place for Maharloka. When shall I
see the navel of the lord, the resort of the firmament.
36. When shall I see the face of the lord, the resort of the
people of Janas.
37. When shall I see the head of the lord, the resort of
Satya people. When shall I see the hips of the lord, the resort of
Bhu people.
38. When shall I see the thigh of the lord, the resort of
Talatala people.
39. When shall I see the tender knees of the lord, the
resort of Sutala people. When shall I see the soles of the lord
the resort ofPatala people.
40. Thus pondering, on her way to the shrine, she reached
the mountain Sesa where she saw lord Sesa possessed of one
thousand hoods. The mountain abounded in various trees and
was inhabited by monkeys.
41. She said: “I have seen this mountain by my merits
accumulated since various births.”
At the sight of the lord her eyes overflowed with tears.
She stood up immediately and bowed to the lord.
42. One should salute the lord in front of the image and
not at the back. She bowed to the lord with the eight organs of
her body, placing Salagrama in front.
43. The devotees of Visnu should act accordingly. The
consort of Laksmi abides at the peak of the mountain, wor¬
shipped or honoured by Laksmi, Brahma and others.
44. I shall see the mighty, supreme lord of Laksmi. I shall
attend the mountain and put up my residence at the holy
hermitage of Kapila.
45. Lord Visnu is here in his visible form and not else¬
where.
She took bath, dressed her hair and offered rice-balls to
the manes at a sacred place.
46. She gave cows, land, gold, etc., in charity and ascend¬
ed the mountain.
47-48. She put Salagrama in front and bowed to the lord
with devotion. She had traversed one hundred steps before she
1080
GaTU&a Pur ana
found herself in front of the lord where sitting comfortably she
heard the recital of the Bhagavata and the portion of the Purana
which contains the praise of the mountain V enkata. 1
With full devotion she heard the glory of lord Venkatadri
from the honourable preceptor Jaigisavya.
CHAPTER TWENTYFOUR
The glory of Venkafacala and lord Srinivasa
Jaigifavya said :
1. O girl, Attend to the merit one obtains in ascending the
mountain Venkata.
2. In each and every step of the mountain the people
recite Bhagavadgita remembering lord Srinivasa. They are
transported to the highest region of delight. When the lord is
pleased, they attain liberation. O girl, there is nothing
inaccessible to a person with whom lord Hari is so pleased.
3. He who hears this Purana while ascending the
mountain attains the merit of visiting holy places of pilgrimage.
Therefore while ascending the steps the devotees should praise
Hari Srinivasa and their preceptor.
4. She heard the glory of ascending the steps, set up
and worshipped the holy Salagrama thereon and started
ascending.
5. O lord of birds, while ascending the steps the non-
Vaisnava devotees feel no pleasure. O lord of birds, this very
fact is enough to put them into deep dark regions.
6. At every step of journey, one should remember
Hari. The maiden said to Jaigisavya again.
The maiden said :
7. O Jaigisavya, please, tell me how Srinivasa, the lord
of Laksmi appears to Brahma and others.
1. Venkafa —a sacred mountain in the south.
III.24.18
1081
Thus addressed by the maiden, the daughter of Soma,
Jaiglsavya said in reply.
Jaigifavya said :
8-11. Brahma and others can see Srinivasa as of eternal
form of lustrous body. This is how Vehkatesa is seen by Rudra
and his associates. He appears to them as lustrous as one
hundred thousand suns, which to the mortals is as lustrous as
one thousand suns, as also possessed of the lustre of lightning.
To the sages he appears like the sun and the moon, to holy men
like constellations, to the worldly people like the mass of milk,
to the liars as a blue stone, to the lay people as an ordinary
stone only.
12. People do not realize the true form of lord Hari.
They are swayed by tamas and rajas.
13. Those characterized by Sattva are seldom found in
the Kali age. Those who appear to be devotees of Visnu are in
fact not devotees at all. Rather, they are busy in filling up
their belly and meeting their sexual desire; for they undertake
journey with that end in view.
14. Rare is the diffusion of devotion in the iron age.
Those who are devotees of the lord but still not detached from
worldly pleasures cannot easily get the sight of lord Visnu.
15. O lord of birds, I shall tell you the nature of a true
devotee. A true devotee is one who is devoid of hatred, is full
of affection and possesses keen insight and devotion. I shall now
tell you the forms of hate.
16. The supreme lord is distinct from Atman. He is
independent as well as free. He is full of knowledge and bliss.
To think otherwise is to abhor the lord.
17. To pay more attention to Brahma, Rudra and others
or among men to Brahmins, etc. and to regard Brahma, Rudra,
and others as more honourable than Visnu is nothing less than
dishonouring him.
18. O noble one, to regard Visnu as a human being
possessed of hands, feet, etc., is equal to hating the lord. To
distinguish each incarnation of the lord from the other or to
think of their death is also tantamount to a hate.
1082
Garuda Purana
19. To hate the devotees of Visnu is a sin; to find fault
with the instructions of the lord is showing hate. O maid, those
who are full of hate can never be true devotees.
The maid said :
20. O sage Jaigisavya, please tell me who are the true
devotees. How did they show their devotion. Lord Visnu,
Srinivasa who is compassionate to devotees is indeed their
protector.
21. Thus addressed by the lord, Sage Jaigisavya revived
his memory and spoke to the maid.
Jaigisavya said :
Prahlada, the devotee of Srinivasa Nrsimha attained
sovereignty of the world and the precious knowledge of atman
from Nrsimha.
22. Parasara, the devotee of Srinivasa had a great devo¬
tion for Vyasa, the incarnation of Visnu. He praised Vyasa
and obtained the quintessence of knowledge from him. With his
soul elevated by devotion he achieved liberation.
23. The sage Narada, the devotee of Srinivasa had a
devotion for Hari while he was in his mother’s womb. By that
devotion he was adopted as a son by Brahma. By the attain¬
ment of knowledge he achieved liberation.
24. Ambarisa was a devotee of Srinivasa as well as
Hari. He attained knowledge from Durvasas. With his soul
elevated by devotion he attained liberation.
25. Mucakunda was the devotee of Srinivasa. Detached
from worldly affairs and firm in devotion he received supreme
knowledge of lord Visnu. With his soul elevated by devotion he
attained liberation.
26. Pundarika, the devotee of Srinivasa was devoted
to Visnu at the behest of his father. He obtained supreme
knowledge by the grace of God and received liberation after
his soul was elevated by devotion.
27. Brahma, Vayu, Sarasvati are great Yogins. They
are the constant devotees of lord Visnu. They are of pure form,
not attached to worldly objects.
III.24.35
1083
28-29. Lord of mountains, lord of Nagas, lord of birds,
Venus, Mars, Jupiter, moon, sun, lord of waters (Varuna),
Agni (fire-god), Manu, Dharma, Kubera, lord of obstacles,
Asvins, groups of Maruts, Parjanya, Mitra—all these are the
devotees ofVisnu.
30. Visvamitra, Bhrgu, Aurva, Kutsa, Marici, Atri,
Pulaha, Kratu, Sakti, Vasistha, Gautamiva, Pulastya, and
Bharadvaja—these are the devotees of Srinivasa.
31. Mandhata, Nahusa, Ambarisa, Sagara, Prthu,
Haihaya, Iksvaku, Bharata, Yuyutsu, Sutala, Dharma, Vikuksi,
Utthana, Bibhisana, Dasaratha—these wise and intelligent
persons are the devotees of lord of Venkata.
32-33. Bhagirathi, 1 Samudra, Yamuna, Sarasvatl, 2
Godavari, 3 Narmada, 4 Krsna, 5 6 Bhimarathi,® Sarayu, 7 Phalgu, 8
Kaveri, Gantjaki 9 Kapila 10 —these are the devotees of lord Hari.
34-35. O maid, hear, I shall tell you a significant fact.
At a congregation, where they narrate the tale of Visnu, where
1. Bhagirathi —Ganga, so called because she was brought from the
Himalayan mountain to the plain, by Bhagiratha, the descendent of
Sagara.
2. Sarasmti —The modern river of the same name flows between the
Jumna and Sutlej. Formerly, it was a much larger river but in later times it
perished, as it does now, in the sands of the desert. Vinasana was the name
of the place where it disappeared.
3. Godavari —A famous river of Janasthana, the scene of Rama’s first
conflict with the Raksasas was the country on both its banks.
4. Narmada —This river rises in the Vindhya mountain and falls into
the gulf of Cambay. It flows in a wide flood-plain and is fairly deep. It forms
a suitable boundary between the political units north and south of it.
5. Krsna —This river received very little attention in ancient times,
and was almost unknown compared with the Godavari and Kaveri. The rea¬
son seems to be that the country through which it flows was nearly all forest
in ancient times.
6. Bhimarathi —Modern Bhima, the tributary of Krsna rising near
Pune.
7. Sarayu— It is a sacred river of Northern Kosal, with Ayodhya, the
sacred city of great antiquity lying along its bank.
8. Phalgu —a river on which Gaya stands.
9. Gandaki —a river which rises in the Himalayas and falls into the
Ganges at Sonepur in Bihar.
10. Kapila —a river mentioned in the Markandeya purana.
1084
Garuda Pur ana
the devotees who understand the essence flock together—all
those who are present are the devotees of the lord.
36. Those who go on pilgrimage intent on realizing the
lord are the devotees of the lord, not others, for the life’s
purport of the devotees of Visnu stabilizes in the supreme lord
and not in other matters.
37. If reaching the mountain Sesa one does not gift
food, cloth and ornaments to the deserving he is not entitled to
be called a devotee of Visnu. Who can be a greater animal
than him.
38. The devotees of Hari such as Gaiiga, etc. live on
the mountain Srinivasa in the service of the wide-strider Visnu.
O maid, they should not be worshipped by the faithful.
39. I shall narrate to you the purport thereof. I shall
also tell you where one should worship and offer homage to the
devotees, to each individually.
40. He should worship the worthy Brahmanas at their
feet, with hands joined in reverence.
He should worship lord Visnu with eight organs of the
body. He should worship his preceptor in the same way taking
him for Visnu.
41. He should bow to Ganga, Tulasi and the rest with
the eight organs of the body. He should physically bow to the
holy fig tree but to the cows and others mentally.
42. The devotees of Visnu alone should worship the
supreme god. Those who are rightly the devotees of Visnu
but possess nominal knowledge are also entitled to worship
him.
43. But those who are nominally the devotees of Visnu,
though possessed of knowledge are not entitled to his worship.
44. Those who do not worship the supreme god Visnu
go to the dark regions (i.e. hell) due to the great sin.
45. Brahma, etc. are the names of Visnu which he
himself had given to the gods. The wise lord did not
transfer some of his names such as Kesava, just as a king,
when he leaves the capital does not relinquish his title or pass
it on to another.
III.24.55
1085
46. O maiden, all this I have told you precisely. You should
investigate the matter further by yourself. Worship should be
made to me by my titles—Govinda, Narayana and Madhava.
47. Together they ascended the mountain Venkata,
chanting chants of praise, uttering the name of lord Srinivasa,
feeling joy and pleasure and clapping their hands in expectation
of seeing the lord.
On hearing the words of lord Krsna, Garuda asked the
lord how the travellers felt pleasure by uttering his name.
Lord Kr^jia said :
48. “O lord Srinivasa, this very name of yours is indeed
omnipotent. Brahma and others take resort to you. Rama
(Laksmi) has derived her name Sri from this very title.
49. Lord Visnu has derived his name Srinivasa from the
fact that he is the resort of Sri.”
Thus addressing Srinivasa by name, dancing and clapping
hands, with the thrill of hair on their person, they gave
expression to their feeling.
50. O lord, may we see your face this very day. When
shall we get our desire fulfilled. O lord Kesava, you favour us
this very day by showing your lotus-feet to us.
51. In the epithet Kesava, the letter K devotes the
primeval being Brahma which again signifies the lord of all
beings. The word Isa denotes the worthy lord Rudra who-
instigates dissolution of the universe.
52. Hence, Hari is called Kesava. Addressing the lord by
this epithet, dancing as well as trickling the spring of joy in
the form of joyful tears and uttering the name lord Narayana,
they continued their upward journey.
53. As he is the resort of merits and demerits and as he
abides in the waters of ocean, he is called Narayana. People
who take resort to him obtain eternal release, O lord of birds.
54. Waters are called Nara; as he resorts to waters (in
the ocean) he is called Narayana. Those who resort to
Narayana get an eternal release.
55. Naras (waters) are so called because as cosmic
waters they emerge from his side-glances. As he is the resort
1086
Garuda Parana
of these waters he is called Narayana and also because he is
the source of this eternal universe.
56. They danced, praising the lord thus : “O Govinda,
there is no such Being as your supreme self, no such personage
whose sight is so thrilling and delightful.
57. In the word Govinda go means the universal speech.
As you are expressed by the medium of universal speech you
are called Govinda. O lord, you are known to or by the Vedas”.
58-59. Thus they danced while their eyes flowed with
joyful tears. “O Hari, the slayer of Asura Mura, please grant
us an interview. We are slaves of your slaves.
As you pervade the fourteen worlds 1 you are called Vasu.
As you play sports constantly or as the great declare you a god,
you are called Vasudeva.”
Thus uttering the names of the lord—Vasudeva, Madhava,
etc., they danced joyously.
60. ‘‘People call you Laksmipati the lord of LaksmI.
The syllable dhava is the synonym of treasure. Hence, the
learned call you Madhava (the treasure of LaksmI). O lord of
LaksmI, protect us, your devotees.”
61. Thus speaking they danced and persued their upward
journey, uttering “O lord, grant us your eternal protection. As
you are omnipresent you are called Vitala .” Reciting names
of the lord they reached their goal. Here, full of devotion,
they sought the audience of the lord.
The Maid said:
62. O best of sages, what is the name of this shrine?
What rites shall we perform here ? whom did lord Siinivasa
favour at this holy place, please tell us in detail.
Jaigifavya said :
63. O maid, listen to the narrative of Prahlada, the
best of the devotees of Visnu. Once, when he had no desire to
fulfil, Prahlada went to see-lord Srinivasa on the Sesa mountain.
64. This was the place where Prahlada had spoken to the
Daitya youths on the glory of Visnu. Hence, O maid, you
1 . Fourteen Worlds —See p. 1043 fn. 2 .
III.24-75
1087
should worship lord Visnu (the abode ofLaksml), in the form
of Nrsimha.
Prahlada said :
65. “O Daitya youths, you have attained human life which
is very rare. Rarer is the knowledge of the glory of Nrsimha.
That journey is fruitful whereon throughout they utter the
narrative of Hari, O Daitya youths, Hari abides at the place
where they sing his narrative, though he pervades the universe.”
66-68. On hearing the same, the daitya princes said to
Prahlada, the devotee of Hari. “O friend, if Hari is all-pervading
why does he withhold his presence here in the midst of water.”
Thus spoken toby the Daitya youths, Srinivasa appeared
in the midst of water.
69. Those who bathe in this holy pool stabilize their inte¬
llect which remains untarnished with impurity, even in this
iron age (Kali).
70. Thus bestowing favour on the Daitya youths, lord
Visnu disappeared in the midst of waters.
Even today, Nrsimha abides in the midst of waters.
Prahlada too abides therein together with Daitya youths.
71. Here in the afternoon, there is heard all around the
word ‘Victory’. The place is called Narsimha in recollection of
the Victory of the lord over Hiranyakasipu. Pilgrims who visit
this holy place take plunge here.
72. They took bath, offered an earthen lamp to a pious
Brahmin Srinivasa, uttering ‘Govinda, Govinda.’
73. The maid sat in front of the principal deity and said.
‘‘O noble Jaiglsavya, please tell me how shall I have the
audience of the lord.”
On hearing this, Jaiglsavya was extremely delighted at
heart and said.
74. O, maid, I tell you how you shall proceed. At the
main gate of Srinivasa you should recite the following.
75. “I commit thousands of faults day and night. O lord,
pardon all these faults of mine, O best of primeval beings.
1088
Garuia Parana
76. O lord, efface those causes of mine which create
hatred for the devotees of Visnu, whether they are mental, oral
or physical.”
77. O maid, at the main gate of the temple of Srinivasa
you should remember, in the appropriate form Jaya and Vijaya.
At the right gate of Srinivasa you should remember Canda and
Pracanda.
78. At the left gate, you should remember Nanda and
Sunanda; at the extreme left gate you should remember the lily¬
eyed Kumudanetra.
79-81. You should enter the temple with full devotion
and reverence, circumambulating the lord twelve times.
You should sip waters in the holy pool and bathe. You
should enter right in the interior of the temple and other cham¬
bers. While there, you should meditate on the deities sitting in
their respective postures on their seats.
82-83. In the middle of the seat you should bow to
Srinivasa with all the organs of your body. To the left of the
lord, outside the pedestal, you should pay homage to the pre¬
ceptor, in front of the pedestal, just below at the south-east
comer. In the south-western corner, you should pay homage to
the honourable Vyasa. The devotee of Visnu should be honour¬
ed all times everywhere.
84. In the north-western corner you should honour
goddess Durga with your soul elevated by devotion.
Above the pedestal, in the south-east region you should
bow to Yama, the presiding deity of Dharma.
85. Above the pedestal, in the upper south-western region
to Vayu.
86. Above the pedestal, in the north-eastern region to
Indra, the supreme lord. To the east of the pedestal, to Nairrti,
lord of the Aryamans.
87. To the south of the pedestal, the goddess Durga also
called Ugra. To the west of the pedestal, to Kamadeva, the
lord of health.
88. To the north of the pedestal, to Rudra the supreme
lord. To the middle of the pedestal, to Varaha the primeval
man.
III.24.104
1089
89. Above the pedestal, to Laksmi called Sakti, the support
of the universe. Above the pedestal, to Vayu and Kurma.
Above that to Sesa and Kurma.
90-91. Above that, cosmic Earth, the presiding deity of
the universe. Above that, to Varuna, the lord of milky ocean.
Above that, to Laksml called Svetadvipa. Above that, to divine
Laksmi called Mantfapi.
92. In the middle of Pifha, to Laksmi called Yami. By the
side of Yam! to Devi. To the south of Yama, to Surya in the
form of an earthen lamp.
93. To the left of God Yama, to Sri in the form of an
earthen lamp. In front of Yama, to Agni also in the form of an
earthem lamp.
94. In front of the lord, he should bow to Bhumi the pre¬
siding deity of the elements, and to Durga, the presiding deity
of tamas and the reclining couch of the lord.
95. To the east, to the Atman in the form of steps of the
pedestal. To the east, to knowledge (Jnana) in the form of steps
of the pedestal.
96. To the east, in the leaf of a lotus, to Vimala in the
form of a female and to the deities, Brahma, etc.
97. In the lotus-leaf in the south-east corner you should
bow to the excellent gods and goddesses Utkarsa, Laksmi,
Brahma, Vayu and Sesa.
98. In the eight-petalled lotus to the right you should
worship Narayana, Sesa; etc, in the form of a female.
99. In the lotus leaf in the north-east, to Isana, Narayana,
Viranca, Vayu, ether, Sesa and Devas in the form of a
female.
100-101. In the middle of the lotus, to Visnu, Laksmi
Anugraha and to Vayu, ether, Sesa and Rudra in the form of a
female. To lord Ananta in the form of pedestal and to
Srinivasa.
102. To the left of Srinivasa to Laksmi ; in the middle of
Srinivasa to Dhara.
103-104. Outside the pedestal, in the east, to Krpolka; in
the south, to Maholka; in the west, to Virolka; in the north, to
Ulka; in the four corners, to Sahasrolka.
1090
Garutfa Pur ana
105-112. In the east to Vasudeva, in the south to Samkar-
sana, in the west to Pradyumna ; in the north to Aniruddha; in
the south-east to Maya, in the south-west to Jaya, in the north¬
east to Krtya, in the north-east to Santi; in the east to Kesava,
in the south-west and north-west to Narayana and Madhava, in
the south-east to Govinda, in the south to Visnu, in the south¬
west to Madhusudana, in the west to Trivikrama, Vamana,
Visnu and Sridhara, in the north to Hrslkesa and Padmanabha,
in the north-east to Damodara.
113-119. In the fourth enclosure, in the east to Mahakur-
ma; in the south-east to Varaha; in the south to Nrsimha and
Vamana; in the south-west to Bhargava (Parasurama); in the
west to Madhava Krsna; in the north-west to Buddha, in the
north to Ananta in the form of Ulka and in the north-east to
Visvarupa; in the south-east to Varuni; in the south-west to
Gayatri; in the north-west to Bharati, in the north-east to
Girija. To the left of Girija to SauparnI; in the east to Indra
with weapons, in the south-east to Visnu with his attendants
and assemblage with the formula, To you 0 Agni with weapons,
as stated previously.
120-122. In the south to Yama, in the south-west to
Nirrti, in the west to Varuna, in the north-west, to Vayu, in the
north to Kubera, in the north-east to Siva, in the midst of
north-east and east to Brahma with weapons, in the middle of
north-west to Sesa. Thus you should pay homage again and
again.
123. Thus, I have narrated to you the prescribed way how
one should have the vision of the lord when one goes to a
shrine to pay visit.
Thus addressed, she went to the shrine together with her
companions.
124. This prescribed way of paying visit to Srinivasa
which I have told you just now should not be divulged to any¬
one, O bird, since it is very, very secret.
125. O lord of birds, it is very rare to keep company with
the good and noble people who can throw light on the nature of
tattvas. It is possible to have a preceptor only if one has in
store the aggregate of merits accumulated in previous existences.
III.25.9
1091
126. In the company of holy pious people even unauspi-
cious things turn into auspicious ones. In the company of lord
Visnu the unsteady mind leaves its steadiness, as water changes
its nature in association with the sea-shell or in contact with
the lotus leaf.
CHAPTER TWENTYFIVE
Glory of Venkafefa and the method of worship
1. At the gate of the temple of Srinivasa she and her
companions saw SvamipuskarinI saying, “O lord Hari,
Srinivasa”, she meditated on the lord who takes Brahma and
others across the ocean of existence.
2. There, in the pool, Visnu abides, together with other
gods for the preservation of people. Hence, the pool is called
SvamipuskarinI. Therein, the maiden and her companions took
bath.
3. O lord of birds, formerly, the gods purified themselves
by taking bath and entered the temple of Srinivasa to practise
penance with sincere devotion. As instructed by the preceptor,
the maid too acted all accordingly, O lord of birds.
4. Then, the lord in his full and beautiful form appeared
before her. The maid saw the beautiful form of Srinivasa and
was delighted thereby.
5-7. She saw the lord wearing the gold-embroidered dress
with an attractive head gear and bodice. His body was anoint¬
ed with the paste of musk whereof the smell had made the
quarters fragrant. The lord had lotus-like blooming eyes, neck
as round as the conch, long arms, golden sacred thread and
looked as the cupid incarnate. He possessed charms which
could subjugate any people and who had a body pretty and
tender.
8. At the sight of the lord, the maid was extremely delight¬
ed. Her body showed a thrilling hair.
9. Her heart overflowed with pleasure at the sight of the
lord. Her eyes were full of tears and her body showed joyful signs
1092
Garufla Purdna
of thrilling hair. She danced in the presence of the lord. Her
faults were destroyed with the feeling of devotion. In a tone
full of emotion she addressed the lord thus.
10. “O blissful lord, save me from-worldly affections, grant
me your eternal bliss by releasing me from the shackles of
Karman.
O lotus-eyed lord, save me by your sweet, charming
glance full of ambrosial compassion. O lord, I am extremely
distressed, save me by bestowing wisdom on me.
11. O lord, dissociate me from my bad companions—desire
wrath and greed, and destroy my strong foes, viz., the obstacles.
12. O lord of Laksmi, Sarasvati, Brahma and the universe
protect me; O lord of Laksmi, the primeval course of the Uni¬
verse, whose lotus feet are bowed to by the gods, protect
me.
13. Thus paying homage with reverence she praised the
primeval lord. O lord of birds, there are innumerable merits
n Visnu which are not known to Laksmi.
14. [She continued] “Unknowneven to Laksmi, there exist
several qualities in Hari. I cannot praise you adequately. Still
I shall try to praise you, O lord.
15. By the favour of Brahma, the lord of speech, by the
favour of Rudra, above all by your favour, I praise you, O lord.
Be kind enough to bestow peace on me.
16. O lord, if you are pleased with me, bestow devotion
on me for your feet. At your very sight, O lord, good and
evil—both disappear for ever.
17. The world is destroyed by illusion indicated by pride,
It has turned deaf and blind by the excess of wealth.
18. I do not seek for that wealth which would make me
dumb to the entreaties of the poor or the preceptor and drive
me off from the service of your lotus-feet.
O lord, grant me company of the good that may help me
to realize my inner self.
19-20. Please extinguish my desire for sons, etc. Grant me
devotion for your lotus-feet. Take off my treasure and bestow
the same among your devotees. Grant me devotion for your
lotus-feet.
III.25 32-33
1093
21. Please take off my learning, progeny, wealth and pride.
Grant me devotion for your lotus-feet. Take off my jealousy
and intolerance for the noble devotees of Visnu. O lord of
Venkata grant me protection.
22. O primeval cause of the universe, grant me that
mantra which may enable me to meet you again. I ask for
nothing more than my contact with your lotus-feet. Please
grant me this all if you are so pleased with me.”
23. Thus spoken to by her, Srinivasa was extremely pleas¬
ed. Emitting nectar from his mouth he spoke to her.
“O maid, I give you the most secret mantra which you
should keep repeating with devotion.
24-25. I tell you this mantra out of affection for you.
Please listen to the mantra with devotion, as I disclose it to
you; Om VyankajeSaya namah Om.
26. O maid, by this mantra you will achieve the object
of your desire.” Having addressed the maid thus, the lord
appeared before her in a symbolic form.
27- The girl bowed to the lord and stayed in the vicinity
of the lake named Svamisaras. On that very day she propitiated
the Brahmanas and other castes with the cooked food of
ingredients.
28- 29. In the evening she paid homage to the idol and
other symbols of the lord. She circumambulated the image and
danced without reservation, proclaiming victory of the lord.
During this performance, she set her eyes on the image of the
lord and danced over and over again.
30. “To day, my body is purified, my eyes have borne
fruit, my feet have gained purpose, since I have circumambulat¬
ed you, my lord.
31. My hands have attained the fruits of their existence
since they have clapped to glorify the lord.” Thus she pleased
the lord by these utterances which were full of praises for the
lord.
32-33. The gods sounded drums, played on instruments
and scattered flowers on her head. They danced around her,
together with their consorts, clapped hands and paid homage.
1094 Garuda Pur ana
O lord of birds, she too danced before the lord on the Ananda
mountain every day,
34. Immersed in bliss he returned to her hermitage to¬
gether with Jaigisavya. O lord of birds, those who do not go on
pilgrimage thus have all their pious activities come to naught,
thus say the noble.
35-36. She went to the hermitage together with Jaigisavya
and asked the preceptor about the mantra of Vyankatesa. O
sir, tell me the meaning of mantra so that I may perform Japa
for the attainment of my desire.
Jaigisavya said :
O blessed one, listen to the meaning of the mantra of
Venkatesa and then think upon it concentrated ly.
37. The letter v denotes excellence^ denotes knowledge,
k denotes happiness, t expresses consciousness.
38. The word Isa signifies the soul. Collectively, it is-
called Vyankafa since it embodies supreme knowledge, undilut¬
ed pleasure and immense wealth.
39. Or v denotes the organs of senses which constitute
the corpus of Hari. Kata means the aggregate of the organs of
senses.
40. Since he directs these organs inward he is called
Vyankata or since he directs them outward he is called Vyankata.
41. Or vya means the released souls who have attained
supreme knowledge.
42. Vyankata would mean the aggregate of‘released souls’.
Vyankatesa would mean the lord of released souls. The indivi¬
dual soul in the subtle body is called Vyankata.
43. Or the word Vyankata means the aggregate of Daityas,
so called because they are without knowledge.
44. The lord Vyankatesa is capable of liquidating them,
he is called Vyankatesa.
45. Desire, rage, etc are evils that are contrary to bliss,
hence they are named Vyankata. Since he destroys these he is
called Vyankatesa. O maiden, on knowing this you should
perform Japa.
HI.25.58
1095
46. O lord of birds, the maiden heard the glory of
Vyankata and passed the night in that aframa together with her
father. She got up early in the morning, set her thought on
Vyankatesa and praised the lord.
47. Sri Vyankatesa, Sri Nrsimha, Sri Varadaraja,
Varaha, the god Srlranga, lordVisnu with Sesa for his repose—
may all these deities make this morning auspicious for me.
48. Lord Srikrsna, Balarama, lord Visnu who resides at
Prayaga, Narayana who abides in Badari—may all these deities
make this morning auspicious for me.
49. Damodara, the abode of three worlds, lord Pandu-
ranga, lord Nrsimha, lord Ramadeva who resides at Amogha—
may all these make this morning auspicious for me.
50. Sri Dharmaputra, of the form of Nrsimha, Sri
Pippastha who resides at Muhalla, Kola Nrsimha and Surpa-
kara Nrsimha—may all these deities make this morning auspi¬
cious for me.
51. Lord Brahma, Sarasvatl, Bharati, Sarva, Suparna,
Sesa, Uma, Mahendra, Saci and others—may all these deities
make this morning auspicious for me.
52. Dvaravatl, Kasika, Avantika, Prayaga, KancI,
Mathura, Mayavatl, Hastimati—may all these cities make this
morning auspicious for me.
53. Bhaglrathi, Sarasvatl, Godavari, Sindhu, Krsna, Venl,
Kalindl Yamuna, Narmada—may all these rivers make this
morning auspicious for me.
54. Vitasta, Kaverl, Tungabhadra, Suvanjara, Bhlma-
rathl, Vipasa, Tamraparni, Pinakini —may all these rivers make
this morning auspicious for me.
55. SvamI Puskarini, Suvarnamukhari, Srlpandavi,
Taumbaru, Kapila, the destroyer of sins.
56. Guru, Vasistha, Kratu, Angiras, Manu, Pulastya,
Pulaha, Gautama, Raibhya, Marlci, Cyavana, Daksa,—may all
these sages make this morning auspicious for me.
57. Seven oceans, seven Kula-parvatas, seven dvipas,
seven pleasure gardens, seven regions such as Bhur etc.,—may all
these make this morning auspicious for me.
58. Mandhatr, Nahusa, Ambarisa, Sagara, Nala, Dharma-
raja, Prahlada, Kraturaj, Vibhisana, Gaya, Vyasa, Hanuman,
1096 Garuia Pur ana
Asvatthaman, Krpa, DraupadI, Sita, Taraka, Mandodari—may
all these make this morning auspicious for me.
59. The forests of holy fig, holy basil, amalaka, Naga-
kesara, Campaka, coral trees and flowers of various hues and
fragrances—may all these make this morning auspicious for me.
60. Thus after meditating on Srinivasa in her heart, the
maiden performed the daily necessaries and went to Svamipus-
karinl together with Jaigisavya and took bath in the prescribed
way. She then repeated the mantra of Vyankatesa and spoke to
Jaigisavya and the preceptor.
CHAPTER TWENTYSIX
On the mountain Venkata, Svami Pufkarini
and the deities residing there
The maiden said :
1. Why has Srinivasa come over here, please tell me, O
sage? Where was the mountain Sesa, the destroyer of sins situat¬
ed formerly? Please tell me, why has the lake Svamipuskarini
come over here?
Jaigisavya said:
2. O fortunate one, O blessed one, hear how lord Vyan¬
katesa came over here. O illustrious one, our sins are destroyed
by narrating and listening to the tale. 1
3-5. In olden days, there was an asura named Hiranya-
ksa, the son of sage Kasyapa and Diti. He functioned as a
keeper at the second gate of the palace of Visnu. But as cursed 2
1. Such statements are common to all the Puranas. They show all-
comprehensive and too liberal nature of the Puranic cult. They are hyper¬
bolical and should not be taken literally.
2. The practice of cursing people at the slightest provocation was
very popular in ancient India. (Vide Durvasas: P.E.) The weapon of curse
in the hands of sages was more effective than the actual weapon itself.
III.26.10-11
1097
by Sanaka the son of Brahma, he became a daitya 1 and began
to trouble the devotees oflord Visnu.
Sanjiva, known as Vijaya was a devotee of Visnu.
Hiranyaksa the daitya began to trouble the devotees. But, as
influenced by Vijaya, he thought of practising penance. There¬
upon his mother Diti spoke to him.
Diti said:
6-8. Dear son, do not take to penance. You are just eight
years old. Do not trouble me. I cannot remain, even for a
moment without you. Do not practice penance if you want me
to remain alive. Though he was thus accosted by his mother, he
being still under the spiritual influence of Vijaya said.
Hiranyaksa said:
9. “Dear mother, get rid of these worldly attachments.
Direct your mind to the service of lord Visnu. 2 The very fact
that you love me as your son is the cause of your pain and
pleasure.
10-11. O mother, as long as you have love for me, you
will remain in trouble. O mother, you regard me as your son. I
regard you as your mother. I regard the venerable sire as my
father, while you regard him as your husband. O mother, all
1. Jaya and Vijaya were the two watchmen who stood at the gate of
lord Visnu in Vaikuntha. Once, the great hermit sages Sanaka and others
reached Vaikuntha to visit lord Visnu. Jaya and Vijaya treated the hermits
without request. The hermits cursed them that they would become Danavas.
They were born to sage Kasyapa and his consort Diti. Jaya became Hiranya¬
ksa and Vijaya Hiranyakasipu. Hiranyaksa was killed by Visnu who took
the form of a boar whereas Hiranyakasipu was slain by the lord assuming
the form of a man-lion. P.E., p. 81.
In the second birth they made their appearance as Ravana and
Kumbhakarna and were killed by Rama.
In the third birth they were bom as Sisupala and Dandavaktra and
were slain by lord Krsna.
2. The Puranas dedicated to Visnu preach the cult of devotion. Total
dedication to the lord implies complete detachment from the objects of senses.
In this context the cult of devotion is held to be superior to the cult of
penance. In fact, the pauranic cult is a replacement of old Vedic cult of
sacrificial rites.
1098
Garni a Pur ana
this is an appearance, not reality, for Visnu alone is the creator
as well as protector. This is a fact which cannot be controverted.
12. Hence, Visnu alone is the real mother. The mother
who gives birth is so only formally.
13. If motherhood accruing from giving birth were a
principal factor, then you will also be the mother of ajar which
you create. Or conversely, who will be the mother of Brahma,
the uncreated god ? Therefore, the uncreated primeval lord
Visnu alone is the father, he being the real creator.
14-15. If the generating parents be the principal cause,
then who is the protector and preserver of the child in womb ?
If the protection of the child be confined to parents then who
were the protectors of Kurma 1 and Krpa 2 in their sufferings ?
Tell me, O mother.
16. The primeval lord Visnu alone is the son because he
protects against the hell Pum 3 which is none other than this body
itself.
O mother, neither I your son nor your husband nor your
parents nor brothers can ever be called your protectors. None
other than Visnu is the protector.
17. O mother, cut off your illusion with the weapon of
knowledge and fix up your mind in Hari. 4 O mother, the devo¬
tional remembrance of the name of Hari alone can destroy sins
for ever.
18. He who out of devotion remembers Visnu is purified.
But in this land of activity (Bharata) it is rare to obtain a human
form and rarer is the devotion for Visnu.
19. Your life is wasted in vain.O mother,you shouldsoon
begin worshipping the feet of Srinivasa”. Having instructed the
mother thus, the pious son adopted the life of an ascetic.
1. The turtle (Kurma) that supported the Mandara mountain at the
churning. According to Kurma Purana, lord Visnu pervaded the turtle at the
churning when it got under the Mandara and lifted it upon his back.
2. Krpa —One of the survivals in the Kaurava-Pandava war. Although
on the side of the Kauravas, he desired the victory of the Panina vas. He was the
advocate of yato dharmastato jay ah.
Or it may allude to some other person or incident not identifiable.
3. Pum —signifies body here identified with hell.
4. Knowledge as a means of devotion it recommended.
III.26.28-29
1099
20. By his sincere devotion he pleased Brahma and got
the boon of immortality. Then he, the best of daityas round¬
ed the earth in his hand and took the same to Patala.
21. Then Hari incarnated as boar in the country of
Mustas. 1 Making way through the ocean he entered Patala and
discovered the earth.
22. Putting the earth at the tip of his teeth he lifted it
up from the waters. Hiranyaksa, when he saw the earth lifted
up, came upon Visnu but was struck at the ears and killed by
Visnu who established the earth in the previous fashion.
23. Visnu, as a boar, set up the elephants in all quarters
and settled in Srimufta. Then Visnu thought to himself. “Where
shall the people propitiate me in my human form? Where shall
I favour them with my blessings.”
24. O good girl, thus Hari thought to himself. Then
from Vaikuntha he came down to the earth, riding on Garuda
and brought the mountain Sesa along with him.
25. Then lord Visnu established the mountain Sesa over
the region extending from Suvarnamukharl to Srikrsna
Venl.
26. He settled Srisaila 2 at the tail of the mountain,
Ahobala at the middle and Srinivasa at the mouth.
27. By practising even a little of penance at Ahobala,
one can fulfil one’s desire. The holy rivers such as Ganga and
others are always present here.
28-29. Whoever abides here, full of faith and devotion
obtains knowledge, wealth, progeny, kingdom, whatever be his
needs.
Whatever desire he entertains he obtains the fulfilment of
it. Whatever is desired to be accomplished the same is accomp¬
lished there. The mountain is therefore called Cintamani.
1. Not identifiable.
2. Sri-saila —a lofty rock which overhangs the river Krsna where the
famous temple Mallikarjuna is situated (Arch. Surv. of S. India. R. Sewel.
Vol I. 90; Arch. Surv. of W. India by J. Burgess, p. 223).
The Agnipurapa places Sriparvata on the river Kaveri and says that it
was dedicated to the goddess Sri.
1100
Garut}a Purdna
30-31. The mountain contains many lakes, hence it is
called Puskaradri. It is golden in hue, hence it is named Kana-
kadri. It has arrived from Vaikuntha, 1 so it is called Vaikun¬
tha. It contains the wealth of nectar, so it is named Vyankatadri.
32-33. The glory of Vyankata mountain is indeed very
great. Even lord Brahma of four faces 2 cannot describe it-
Those who propitiate the mountain every day receive immense
reward. The lame are cured of their lameness, the blind are
restored to their eye-sight.
34. The dumb gain speech; the deaf are restored to hear¬
ing. The barren become fertile and are blessed with sons; the
poor become rich-
35. Mere devotion for this mountain can bring about
these benefits. In fact, no one can realize the true nature of this
mountain-lord.
36. He who understands the true nature of this moun¬
tain is blessed with pleasure. Lord Visnu who knew the glory
of this mountain left Vaikuntha and made his abode on this
mountain on the bank of SvamipuskarinI together with his
consort LaksmI.
37. Homage to Srinivasa, lord ofVyankata, of charm¬
ing and auspicious body and the bestower of desired objects.
38. O maid, now hear the glory of SvamipuskarinI.
Lord Srinivasa abides in the midest of this lake.
39. Those who take bath herein attain liberation very
easily and very quickly. In this holy place of pilgrimage there
abide three and a half crore ofTirthas that constitute the entire
lot of holy places in the three worlds.
40. This sacred place of pilgrimage called Srinivasa is
visited by all gods. This is what they declare to be the abode of
Srinivasa.
41. The very sight of Srinivasa destroys sins. At each
and every visit the devotee is associated with the good.
42. Association with the good leads to knowledge, know-
edge leads to liberation. But the benefit is available only to
those who are initiated in the cult of Visnu.
1. Vaikuyfha —a mythical place—the abode of lord Visnu.
2. Four faces of Brahma, See p. 1011 fn. 1.
III.26.53-54
1101
43. Mere ablution in the Tirthas, without initiation into
the Vaisnava cult, cannot bring about liberation. Those who
think otherwise are asuras, condemned to live in a wretched
state.
44. O maiden, in the north-west of this holy place, there
dwells Vayu always engaged in the service of the lord.
45. This is called Vayutirtha measuring twelve hastas,
six in the west and six in the north.
46- The Vaisnavas (the devotees of Visnu) and their
devotees too while they take bath in this Vayutirtha should
mutter prayers thus: “May the compassionate lord Srinivasa be
pleased with me while I take bath here.
47. The god Rudra and other gods take bath in this
Madhva-Tirtha. Those others who desire to take bath should
do likewise early in the morning before sun-rise.
48- Those who evacuate, urinate, vomit or spit or wash
their anus or penis at his holy tirtha become asuras or raksasas.
49- 50. Those who listen to the recitation of the Bhaga-
vata 1 Purana attain indescribable merit- Lord Hari, Kesava
who abides in this Madhvatlrtha is pleased with those who re¬
peat the eight-syllabled Mantra 2 , the best and the most confi¬
dential of all mantras.
51. The gods do not know the merit that accrues to those
who give Salagrama in charity at the Vayutirtha. That merit
is known only to Srinivasa, the lord of Vyarikata who bestows
the same upon his devotees.
52. Ablution in the pool at Vayutirtha without any desire
of fruit is highly meritorious. It is a sheer luck if a devotee
happens to hear the recitation of the Bhagavata Purana.
53-54. Highly meritorious is the gift of Salagrama to a
Brahmana and the gift of Visnu’s image of the colour of Jambu
fruit, possessed of two faces, wielding four wheels, with the body
anointed with saffron and adorned with gold-embroidered flag,
good thunderbolt and the golden seeds of barley corn.
1. Among the Vaisnava Puranas, the Bhagavata Purana holds the
prominent place.
2. eight-syllabled mantra : Sri Vyahka(eSaya namah■
1102
Garutpa Purina
55. O auspicious one, the gift of the idol of a deity is
excellent. More excellent or meritorious is the gift of a cow that
yields abundant milk. Similarly, excellent are the gifts of
precious clothes and jewels.
56. The gift of wealth in coins that are extremely pre¬
cious to the donor is the best of all gifts, they say. To gift cloth
etc. which are discarded by the donor do not yield any fruitful
result.
57. The gift of milk-yielding cow is most excellent. The
cows giving abundant milk are rare. Moreover, the donors do
not generally give excellent gifts in charity.
58. O maiden, the gift of the Bhagavata Purana at the
Vayutirtha is most excellent, though very rare. The gift of
wealth in coins too is very excellent, though this too is very rare.
Discourse with the learned Vaisnavas who possess the essence of
knowledge is indeed rare, very rare.
59. In the north of Srinivasa there is Gandratlrtha where
the moon shines always.
60-61-. The moon worships lord Srinivasa at this Tirtha.
O maiden, those who take bath here are absolved of sins such as
the sin of going to bed with the wife of the preceptor.
62. He who after taking bath donates Salagrama while
sitting in the eastern direction attains knowledge that gets him
release. He who makes the gift of Dadhivamana derives
immense fruit.
63-66., The idol of dadhivamana should have the size of
barley corn. It should be round, blue in hue, slender in pro¬
portion and of pleasant aspect. It should wield a pair of wheels,
five go pur as, bow and arrow. It should be straight and round
and adorned with a garland of wild flowers. It should contain a
thousand heads, a silvery dot on the right side of the forehead
and an auspicious semicircular mark on the left and the full
moon in the middle. Such auspicious gifts are attended by good
fortune to the donor. They are very rare in the Kali age. O
maiden, know that this idol is equal in merit to the idol of
Laksmi Narayana.
67. The gift of this idol is very rare, listening to the
narrative of this idol is also rare. Listening to the real nature
III.26.79
1103
of the lord, that too from the mouth of a devotee of lord Visnu,
is rarer still.
68. Taking bath thereat and listening to the true nature
of Vamana co-relate in equal merit.
69. Taking bath in this auspicious pool is highly merito¬
rious. Lucky indeed is the person who takes bath at noon in
this pool.
70. Greatly meritorious is the gift of an idol of Visnu
who had formerly assumed the form of a pig. The idol should
measure in size as thejambu fruit or should be circular as the
egg of a hen.
71-72. The idol should have the size of chick-pea and a
pleasant aspect too. It should have two wheels one on each side,
with the middle left blank. In the middle of the forehead it
should have a golden dot.
73. He should worship the idol of Bhuvaraha, give the
idol to a Brahmana in charity, listen to the merits of his
narrative and have a full view of the idol of Srivaraha and
thus achieve the aim of his life.
74. By taking bath at the pool, listening to the auspi¬
cious narrative about the idol of Bhuvaraha, he shall attain
worldly prosperity and then final beatitude.
75. In the north-east of Srinivasa, O maiden, there is the
most sacred Tirtha ofRudra- Being stationed there, god Rudra
worships Srinivasa.
76-78. This Tirtha is spread over an area of eight hastas.
The devotee of lord Visnu must take bath here. After taking
bath concentratedly and attentively he should listen to the
divine tale of lord Visnu. O maiden, while staying there he
should perform all activities—bathing, eating, drinking and
donating gifts—for the propitiation of goddess Laksmi and lord
Nrsimha every day.
79. The idol of Laksmi Nrsimha is of the size of a berry
fruit. It is round, marked with dot, adorned with a pair of
wheel on the left side. It bears two streaks of gold and some
marks of fluid of blood. It is yellow, of amiable disposition and
marked with the lines of the lotus, etc. You should know that it
1104
Garutfa Pur ana
gives prosperity to the devotee in this world and salvation
hereafter.
80. O lord of birds, the gift of such an idol made of
Gandika stone is highly commendable, though it is very rare.
(If unable to gift the idol) the devotee should take bath of
purification, listen to the tale of Nrsimha, the lord of Laksmi.
81. O maiden, by giving the idol of Srinrsimha, the
devotee achieves the fulfilment of his wishes.
82-83. In the midst of the north-eastern and eastern
directions, there is Brahma-Tirtha. A bath therein is highly
meritorious. It accomplishes all undertakings. As the gift of
Salagrama is highly meritorious, so is the gift of Laksmi
Narayana.
84-88- This idol is of the size of Udumbara. In comp¬
lexion it is as white as the cow. It bears four wheels, marks of
gokhura and suvarnakina . Adorned with the garlands of wild
flowers and vajrapunkha, such an idol of Laksmi-Narayana is
rare to obtain, specially in the Kali age. The gift of such an idol
is highly meritorious.
89-90. A devotee should take ablution at the Brahma-
tirtha and listen to the tale of Laksmi Narayana. He who under¬
stands the merit of Salagrama stone and of the idol of Laksmi
Narayana obtains the fruit of that knowledge equal to that of
merit.
91. Indra-1 irtha is situated to the east of Srinivasa.
Indra, the lord of Saci, is stationed there to worship Srinivasa.
92. One should donate the holy stone of Salagrama to a
Brahmin well versed in the Vedas. The gift of Salagrama des¬
troys all sins, even those accruing from the slaughter of a
Brahmin.
93. O maiden, he who donates, at thisTirtha, the idol of
Salagrama to a worthy Brahmin attains a status equal to the
status of the lord.
94-95. The idol of Sitarama is twofold: The one carrying
five wheels and the other possessed of six wheels. There too, the
one possessed of six wheels is superior to the other. The one that
carries five wheels yields double fruit.
96-97. The idol of Sitarama is of the size of a hen’s egg.
III.26.108
1105
It is smooth, of blue complexion, possessed of three faces, six
wheels, adorned with the pollen of lotus, streaks of gold,
flag, diamond, etc.
98. The auspicious idol of Sitarama, capable of bestowing
freedom upon the devotee is indeed very rare in this Kali age.
99. O maiden, at this Indra-Tirtha, there is a holy stone
called Sitarama. Donating gifts thereat is highly meritorious.
But that is possible only to a person who has performed a great
penance.
100. If a devotee is unable to donate anything in charity,
he should at least hear the glorious narrative of the lord. There¬
by, he can derive as much fruit as is available by the gift of
Salagrama.
101. O maid, to the south-east of Srinivasa there is a
holy Tirtha called Vahni. The god Vahni is always stationed
there to offer worship to Srinivasa.
102. He who takes bath at Vahnitirtha and remembers
lord Visnu with devotion attains supreme knowledge that confers
final release. A bath at this Tirtha is highly meritorious.
103. As the bath at this place is highly meritorious, so is
devotion highly meritorious. Similarly meritorious is the gift of
Salagrama or Vasudeva stone.
104. The idol of Vasudeva is short, round, blue, auspi¬
cious, of pleasant aspect and possessed of Venu. The gift thereof
is highly meritorious in the Kali age, O maid.
105. If a devotee is unable to gift the idol, he should at
least take bath at this Tirtha and listen to the glory of Vasudeva
Sila. The wise declare the merit of the one at par with the
merit of the other.
106. To the south of Srinivasa, there is Yama Tirtha.
Lord Yama is stationed there to offer worship to the supreme
lord Visnu.
107. Taking bath and giving gift thereat is attended by
indestructible award. The gift of Salagrama Sila is what they
recommend highly at this Tirtha.
108. The gift of Pattabhirama Sila is also meritorius.
As big as the mango fruit, it has three faces.
1106
Garuda Parana
109. It bears no wheel on the head, though otherwise it
bears seven wheels. It is blue in hue, bears golden streaks,
gopura, etc.
110. The idol of Pattavardhana Rama is highly merito¬
rious and blissful. He who donates Pattavardhana attains sover¬
eignty. No doubt should be entertained on this point.
111. In the Nairrta Kona, there is a Nairrta tirtha. God
Nirrti is stationed to worship lord Srinivasa.
112. A devotee should take bath thereat—an act which
absolves him from rebirth.
113. He who donates the idol of Purusottama in the
form of Salagrama stone attains the supreme position.
114. The idol of Purusottama is of the size of Audum-
bara fruit auspicious and pleasant in appearance. It carries a
pair of wheel beside the head-wheel. It has a golden dot,
a diamond and a goad.
115. The gift of the idol is highly meritorious and pleas¬
ing to Srinivasa. If it is not possible to make gift of that idol,
O maid, he should listen to its traits. (One is on par in merit
with the other).
116. In the midst of southern and south-west corner is
situated Sesa-tirtha. If a devotee takes bath here and donates the
idol of Sesa to a Brahmin he goes to the highest regions whence
there is no return to this earth.
117-118. The idol of Sesa is of the Udumbara fruit,
circular as the ear-ornament, with the face resembling that of
the serpent chief Sesa, carrying a pair of wheels with a fruit in
one of the wheels. The idol has a faint colour though the form
is quite distinct.
119. The idol of Sesa is twofold: awakened and asleep.
120. The awakened form is the one with rising hoods
which number seven lacs. The sleeping form is rare to behold.
It is one that bestows fortune in this world and liberation
hereafter.
121-122. If the idol carries nine to twenty wheels it is
called Ananta. It confers endless fruits to the worshipper. If it
carries more than twenty wheels it is called ViSvambhara.
III.26.135
1107
123. The gift of an idol of Sesa with saffron, wheels, and
other traits is highly meritorious, though the idol with such traits
is very rare in the Kali age.
124. If he is unable to gift the idol, he should take bath
in the Sesatirtha and listen to the traits of the lord with a clear
mind. He too attains the highest position.
125. O lucky one, beyond the Sesatirtha, there lies a
Varuna Tirtha. The god Varuna is stationed there to worship
the lord.
126. He should take bath at this Tirtha and donate
the gift ofSisumara, Matsya or Trivikrama, if he desires
prosperity.
127-128. The idol of Matsya is of the form of Jambu
fruit. It is slender in tail, adorned with dot, with three wheels
on the face and a single wheel on the tail. It bears the mark of
Srivatsa and a garland of flowers. The idol of SimSumara has
the symbol of wheel below the tail.
129. The idol of Trivikrama bears a wheel on the face.
(If he is unable to gift these idols) he should listen to their
traits and the fruit of gifting them at the excellent Varuna
Tirtha. He goes to Visnu’s region where he rejoices in the
company of the gods.
130. At the place where the above idols are stationed,
Ganga, the best of the sacred rivers, is indeed present there.
131. A bath at the Svami Puskarini is highly meritorious
and a bath at the sacred pools in the area of Svami Puskarini
is still more highly meritorious.
132. The donation of Salagrama stone on the bank of
the lake Svami Puskarini is highly meritorious. The gift of one’s
daughter (in marriage to a bride-groom) is still more merito¬
rious.
133. Meritorious is the gift of a Kapila cow; meritorious
is the gift of eatables.
134. O maid, you should take bath in the prescribed
way in the Svami Puskarini lake and other sacred pools and
donate a bed to a worthy Brahmin.
135. Thus addressed by the sagejaigisavya, the maid took
bath in the Svami Puskarini lake and observed fast. She took
1108
Garu^a Parana
bath at other holy places too. She offered gifts to the Brah-
manas and halted there for twentyone days.
136. He who hears the glory of Svami Puskarini becomes
highly devoted to lord Srinivasa who is identical with the
universe.
CHAPTER TWENTYSEVEN
Visit to places of pilgrimage
Lord Kr,ma said:
1. Desirous of taking bath the maid went to the Nanda
river 1 that wards off sins. She asked the Brahmana preceptor
there.
2-3. Revered preceptor, what is the name of this river.
What rite shall I perform here. Thus addressed, Jaiglsavya, the
Brahmana preceptor, spoke to her in reply.
Jaigifavya said:
O good one, listen. I shall tell you the glory of this river—
the glory which destroys sins altogether.
4. O fortunate one, this river is the destroyer of sins.
Multitudes of sins, including the Brahmin-slaughter 1 are des¬
troyed by taking bath in this river. Those who take bath here
can perceive its glory directly.
5. The sinners, when they plunge into the river perceive
the waters as dark. They should continue taking bath so long
as the waters do not look bright to them.
6. Until the waters become bright, the sins are not wiped
off. When the waters become bright, one should know for
certain that their sins are wiped off.
1. This river is separate from Nanda or Aparananda of the North.
The maid was visiting the sacred places in the south. The identification of
Nanda in the text with Nanda or Aparananda of the North does not suit the
context.
III.27.11-18
1109
7. O wide-eyed one, such-like glory of this river is per¬
ceptible on this earth even in this Kali age.
One should take bath in this river and bestow valuable
gifts on the deserving. One attains knowledge thereby and goes
to the world of Visnu.
8-9. By taking bath in this river, the moon 1 was released
from the sin of copulating with his preceptor’s wife, Indra 2 was
released from the sin of incest with Ahalya, Sukra from the sin
of drinking wine, Bali from the sin of stealing gold, Rudra from
the sin of Brahmana-slaughter, 3 Naga from the sin of taking
back what was given in charity, Balarama from the sin of
■slaying Suta. 4 5
10. There has not been nor shall ever be a place of
pilgrimage equal to it in merit. O blessed one, by taking bath
herein make your life fruitful.
11-18. Together with the sage Jaigisavya and her father,
the maid took bath in the river in the prescribed manner and
■emerged out of waters. She repeated the sacred mantra® of
Vyankatesa and the Purusa hymn 6 as long as she remained
1. Tara was the wife of Brhaspati. She doted on Candramas (the
moon) with whom she eloped secretly. Budha was born to Candra by Tara.
After some time Devas intervened and Tara was restored to Brhaspati.
2. Once Indra entered the Asrama of Sage Gautma in the guise of
the sage when the latter was out for bathing. Indra took bed with Ahalya,
the wife of Gautama. But before he could get out Gautama came to the
Asrama. Enraged at what he saw he cursed them both. Ahalya was turned
into stone and Indra lost his testicles.
3. Brahma-halya is one of the five major sins which entail severe
penance for expiation (See Manu). There cannot be an easier way for the
atonement of this sin than what is advocated here.
4. Suta was beheaded at Kuruksetra by Balabhadra when he was
reciting the Puranas to the sages in the Naimisa forest.
“At the forest of Naimisa, Balabhadra saw Suta telling Puranic stories
to the sages assembled there before him. Suta did not rise up when he saw
Balarama and the latter moved to anger very soon cut off the head of the
Suta. Later, to remedy the sin of killing Suta Balarama visited all the sacred
places in Bharata”. P.E. p. 774
5. Mantra of VyankatcSa:
Om Vyankatildya namah
Salutations to the lord of Vyankafa
6. RV. X. 90.
1110
Garwj-a Purana
in the waters. She propitiated the Brahmins, with gifts of cloth,
money and ornaments. Then she proceeded to Kumari Tirtha 1
and took bath. She dressed up herself and stepped on forward
journey. She came across the Viraja river 2 and asked the pre¬
ceptor Jaigisavya. O best of brahmins, what is the name of this,
sacred river. What rite shall I perform here.
Thus asked, Jaigisavya, who felt compassion for her said:
"O maid, this river, called Gahga, flows under the earth. Hence,,
the sages declare her as antaraganga. O maid, the water of this
river is pleasing to Srinivasa. One who takes bath here attains
the highest place”. On hearing the glory of the sacred river the-
girl took bath in the most purifying waters.
19-20. She offered gifts to the Brahmanas and repeated
the sacred mantra. She returned to Srinivasa the lord of Ven¬
kata and circumambulated him with devotion. She propitiated
the Brahmanas with fragrance, ornaments and cloth.
21. Next morning, she went to SvamipuskarinI and took
bath there. She then went to the river Tumburu 3 and asked
the preceptor again. “Sir, please tell me what is the name of
this river.”
Jaigisavya said:
22-23. This charming river is called Tumburu. Once
upon a time, the sages Narada 4 and Tumburu 5 practised
penance here, when lord Visnu appeared and showered blessings
on them.
24. He who takes bath in this river attains the highest,
place. But it is not open to all to have a bath here.
1. Kumari tirtha —a place of pilgrimage. Mbh (Bhisma Parva, Ch. 9..
V. 36) speaks of Kumari river in ancient India.
2. Viraja (a river) —not identifiable
3. Tumburu (here a river, not identifiable, not the sage).
4. Narada , a sage expert in music. Puranas record accounts of hi*
various births. For details, see P.E., pp. 526 ff.
5. Tumburu —son of Kas'yapa and Pradha he was the best musician
among the Gandharvas. Of the sons of Kas'yapa, the four Gandharva sons
—Tumburu, Bahu, Haha and Huhu were noted for their sweet and pleasant
conversation.
III.27.38
111 !
25-27. A few privileged persons who have performed hard
penance can have a plunge into this holy river. She took bath,
drank waters, offered gifts and returned to Srinivasa. She
worshipped the god, propitiated the Brahmanas and lighted the
earthen lamps on the banks of the Svami lake. She placed the
earthen lamps in a row on the steps of the lake. Thus, she pro¬
pitiated the great lord Srinivasa, the preceptor of the universe.
28. Next day she reached the holy place of pilgrimage,
sacred to Indra on the peak of the mountain Kapila. 1
29. She took bath in the pool and bathed the holy idol
of lord Srinivasa with the sacred waters of the lake Visvaksena
which is purifying and which destroys all sins.
30. She mounted the summit and saw the holy places of
pancayudhas and bathed there.
31-33. There, at the place, difficult to ascend she saw a
fire-pit. High upon a place, she saw Brahma-tirtha which releas¬
es one from the sin of Brahma-hatya (slaughter of a Brahmana).
Higher still, she reached the holy place of seven sages. These
sacred places impart ten per cent additional gain in merit in
their serial order. Who can describe the glory of these sacred
places?
34-36. The maid practised penance at these holy places.
She continued the practice till I descended on earth. She gave
up her body by way of yoga and was born in the house of Jam-
bavat. 2 She was called Jambavati. Her father Jambavat gave
her in marriage to me. I married her and gave her a rank next to
Rukmini. Who else than myself can describe the glory of Mount
Venkata.
37. Laksmi offers Naivedya to the lord of Venkata.
Brahma performs worship regularly every day. This is what
Sastras have declared.
38. One should not mock at the people who are given to
the eating of Naivedya. For one’s own welfare, one shall partake
of Naivedya. One shall not hesitate in accepting Naivedya.
Otherwise one falls in hell.
1. Kapila (a mountain) —not identifiable
2. Jambavat —a forest king gave his daughter Jambavati in marriage to
Srlkr?na. As a result of their union their first son Samba was boro.
1112
Garuia Purana
39. There has been no god higher than Srinivasa nor
there shall ever be. One should cook one’s food in ghee, offer a
portion to Srinivasa and partake of the rest himself.
40. This secret of secrets I have declared to you, O
lord of birds. This should not be divulged to any, since it is very
confidential. O lord, now I shall tell you the rest of the story in
continuation.
CHAPTER TWENTYEIGHT
Anecdotes of the glory of Vifnu
1. Parvatl, in her previous birth, was the daughter of
Daksa. (known as Sati) she was married to Rudra (lord Siva).
But she gave up her life by throwing herself in the sacrifice of
Daksa. She was born of Menaka and Himavat, the lord of the
mountains.
2. Parvatl became the consort of Rudra. That VarunI,
the wife of Sesa, became the wife ofBalabhadra in her second
birth as Revatl. 1
3. Her second form was pervaded by Sri (Laksmi) as a
cloud is pervaded by water.
4. Then VarunI, the wife of Sesa, practised penance in
order to please Laksmi. Laksmi being pleased spoke to VarunI,
the consort of Sesa.
5-6. “When Rama (Balarama) constituted of a part of
Visnu will be born as the son ofRohini 2 , pervaded by me
1. Revati —wife of Balabhadra. Revata, the son of Anarta, the
grandson of King Saryati was ruling over the island Kusasthali. Hundred
sons beginning with Kukudman were bom to him. As the youngest of all, a
daughter named Revatl was born. At the instruction of Brahma, Revati was
given in marriage to Balabhadra.
2. Rohipi —Vasudeva had two wives Devaki and Rohinl. Srikrsna was
bom of Devaki and Balabhadra of Rohini. In her former birth she was
Surasa, the wife of Prajapati Kasyapa, while the latter was bom as Vasudeva.
III.28.17-18
1113
you will be born as Sri to be united with Balabhadra. Do not be
worried over this. So saying Laksmi went to the region ofVisnu-
Being a part of Laksmi she obtained the name Laksmi.
7. When Sesa, the lord of serpents, lifts up the earth on
his hoods, the lord Visnu is pleased to have copulation with
her.
8. Revati, the daughter ofRaivata became the wife of
Balabhadra along with Varuni and Sauparna. The three out of
the six are twice inferior to the wives of Visnu and ten times
inferior to Rudra, Sesa and others.
Garuda said:
9- Varuni was born as the daughter of Revata who
became the wife of Balabhadra, (the brother of lord Krsna).
Varuni, the wife of Sesa has three forms.
10. Parvati, the wife of Rudra has two forms: Nila and
Jambavati are at par with Sesa. This is what I hear.
11. Please tell me the reason thereof, O lord. You have
also said that Rudra is superior to Uma in several qualities.
Please let me know your conclusive opinion on this point.
12-13. (I have also heard that) Revati is pervaded by
Sri. She is Varuni, the wife of Sesa. The three—Revati, Suparna
and Parvati are superior to Sesa. O slayer of Madhu, this too I
have heard in some quarters. O lord of good vows, tell me the
reason thereof. I am your disciple.
Lord Kr/na said:
14-15. O lord of birds, to express the mutual superiority,
inferiority or equality of Jambavati and others, I have used the
term ‘hundred per cent superior, hundred per cent inferior.’
16. O lord of birds, as I tell you, you should know it
accordingly. O the noblest son of Kasyapa, now I shall tell you
the lineage of Indra.
17-18. Among the fourteen Indras, the seventh was called
1114
Garutfa Purana
Purandara. The body of Vrtra 1 and those of his associates were
called Pura. Because he cleft their bodies withVajra, Indra was
called Purandara. Among the fourteen Indras Mantradyumna is
the sixth.
19. Because he explained the eight Vedic mantras and
shed light on their meaning he was called Mantradyumna.
20-21. Arjuna, the son ofKuntl was the incarnation of
Mantradyumna (Indra), Visnu, and Ananta. Among the four,
Vayu was prominent in Aijuna.
22-23. The monkey lord Bali is also called Purandara.
King Gadhi of the lunar race was also the incarnation of Mantra¬
dyumna. He was the father of Visvamitra.
24. The Vedic mantras are called gah. Since he under¬
stood them by his sharp intellect he was called Gadhi. He
incarnated on earth for preserving the Vedas.
25. Vikuksi, the son of Iksvaku was the incarnation of
Indra. He incarnated on earth for propitiating Hari. Hari was
known as Vikuksi, for he realized Hari in his heart.
26-27. Kusa, 2 the son of Rama Daiarathiwas also Indra.
Since he was created by sage Valmiki by means of Kusa grass
he was named Kusa, the son of Sita.
28. Indradyumna, Purandara, Gadhi, Bali, Arjuna,
Vikuksi and Kusa—these seven are Indras.
29. Pradyumna, the son of Krsna was the incarnation of
Kama (the cupid). He was called Pradyumna because he possess¬
ed excellent brilliance.
30. Bharata, the younger brother of Rama was also the
incarnation of cupid. He was called Bharata because he travelled
on the footprints of king Bharata.
1. Vftra —an asura. According to one version he was created by
Kasyapa from fire to slay Indra. According to another version it was Praja-
pati Tvastr who created him to kill Indra. But he was killed by Indra with
deception.
2. Kusa. According to Uttararamayana and Kathasaritsagara
(Alankaravati Lambaka Taranga I) a son called Lava was born to Sita while she
was living in the Asrama of Valmiki. One day Sita took Lava to the stream
to bathe him. Valmiki who did not know about this was upset not to see the
child in the Asrama. He feared that he might have been eaten up by some
animal and fearing that Sita might die when she missed the child he created
a child with Kusa grass and laid it where Lava was lying before.
III.28.45 1115
31-33. Kama, the presiding deity of the disc, was born as
Sudarsana. He was the son of Krsna and Jambavati. Samba
the son of lord Krsna was also the incarnation of Kama.
Skanda, the son of Rudra was also Kama. Since he overcame
the enemies he is called Skanda. Sanatkumara, the son of
Brahma, O lord of birds, is the incarnation of Kama.
34. Sudarsana, Pradyumna, Bharata, Samba, Sanatkumara,
and Skanda these six are the incarnations of Kama (cupid).
35. Indra and Kama are inferior to Uma, etc., by ten per
cent. Between the two Kama is inferior to Indra.
36. Prana (vital airs) is called ahamkara; it is apart of
Garutmat. It is inferior to Kama and Indra by ten per cent.
37. I shall now tell you about the successors of Kama,
O lord of birds, hear attentively; the knowledge thereof leads
to liberation from sins and effects the final release.
38. Aniruddha, the son of Pradyumna the Kama incar¬
nate, was born to attend upon lord Krsna. The younger
brother of Rama was called Satrughna. He was so-called because
he smote his enemies.
39-40. Aniruddha was born of Pradyumna the son of
Srlkrsna. Aniruddha was pervaded by the two, out of the three
forms of Sankarsana.
41. Rati, 1 the wife of Kama consists of two forms.
Rukmavati, the daughter of Rukma was the wife of Kama.
42. By virtue of excessive brilliance she was called
Rukmavati. Laksana, the daughter of Duryodhana was Rati
incarnate.
43. Kastha, the wife of Samba, was called Laksana,
for though born of wicked parents she possessed good qualities.
Rati, the wife of Kama had two forms: one as the wife of Kama
and the other as the wife of Samba.
44. Svayambhuva Manu, at par with Brhaspati the pre¬
ceptor of Devas, was the first son of the creator. He was bom to
propitiateTord Visnu. He formulated laws of the state.
45. Brhaspati, the preceptor of gods had three forms. O
1. Rati, daughter of Daksa Prajapati who gave her to Kama to be his
wife.
1116
Garutfa Purana
lord of birds. When Rama incarnated on earth he was bom as
Bharata. As such he was pervaded by Brahma.
46. He took monkeys, the incarnations of Devas, across
the ocean of life and death. He narrated the mighty exploits of
lord Rama. He was known as Nara who incarnated to become
absorbed in Rama.
47. When lord Krsna incarnated on earth, Brhaspati, the
preceptor of gods, incarnated as Drona. He was pervaded by
the creator. AsBrhaspati was born of Drona 1 hewas called Drona.
48. Brhaspati incarnated as Uddhava. He was pervaded
by wind god in order to help the lord to relieve the earth of its
burden and mankind of their suffering.
49. As lord Hari is excellent among all, he obtained the
name Budha. He became the friend of lord Krsna. The wise
one was worshipped by all people.
50. From the right thumb of Brahma was born Daksa. 2
To him was born Laksmi who became the wife of lord Visnu
Since he, the Patriarch, gave birth to sons he was called
Daksa.
51. Know that Saci is the wife of Indra. Listen to her
incarnations. When Rama descended on earth she was born as
Tara. She became the wife of Bali and was called Saci.
52-54. When Rama killed Bali, she became the wife of
Sugriva. Thus she was a sinner. Hence, she could not go to
heaven.
She continued moving in the ether till when the lord
incarnated as Krsna on earth. She was born as Tara and
became the wife of Vijaya. She was known as Pisangada. She
wedded Parujava Arjuna to whom she bore a son Babhruvahana
when Arjuna left her company. Tara and Citrangada are the
incarnations of Saci.
1. Drona, son of Bharadvaja and Ghrtaci—a celestial maid. Once
Bharadvaja saw the bright and beautiful face of Ghrtaci. He had seminal dis¬
charge. The discharged semen was deposited in a Drona (trough). A child
was bom from that and he was named Drona and brought up in the
hermitage.
2. Vide p. 999. fn. 2.
III.28.64-65
1117
55. Pulomaja was the wife of Mantradyumna. Kasika
was the wife of Gadhiraja. Sumati was the wife of Vikuksi.
Kantimatl was the wife of Kusa. These seven are inferior to
Saci.
56. SacI, Rati, Aniruddha, Manu, Daksa, Brhaspati—these
six are equal to each other. These are inferior to aharhkara by
ten per cent.
57. Pravaha (wind) is the son of principal Vayu. He, the
strong one, is the strongest among Vayus. He is the lord of all
directions.
58. This Vayu breathes through nostrils. It is material
and uniform in nature. It is also called Ativaha as it is resorted
to by those who desire liberation. It is inferior to Daksa and
others by five per cent.
Garuda said:
59. O lord, please tell me how he obtained the epithet
Pravaha. What is the significance of the name.
60. Thus addressed by Garuda, lord Krsna, the son of
DevakI—was highly pleased. He appreciated Garuda and spoke
in reply.
Lord Krfna said:
61. O best of birds, as he ever takes the devotees of Hari
across the ocean of existence, he is called Pravaha.
62-63. Visnu is the best of all gods. Brahma and the rest
are dependent on him. Whatever I state is the truth.
I take hold of an infuriated serpent. If all what I have
stated proves to be untrue then let the lord of snakes sting me 1 .
So saying, he caught hold of an infuriated serpent but the
serpent did not sting him.
64-65. Because he held the serpent by hand, O lord of
birds, the son of Vayu got the designation ‘Pravaha’.
Those who do not worship the idol of Visnu but worship
1. This and the following statements reveal the sectarian character of
this Purana. They are indeed very peculiar in content.
1118
Garutfa Pur ana
the idols of inferior gods or goddesses—Renuka 1 , etc., of the form
of Daityas, purposeless is their worship of Visnu as well as of
the manes. This is true, very true, I say. If all what I have
said is proved to be false and untrue, then let the lord of
serpents sting me mortally.
66. He who performs sraddhas to the manes without
offering gifts to Visnu, that sinner goes to hell. What I say is
indeed true.
67. Neither Laksmi is sovereign nor Brahma nor Vayu
nor Siva nor Parvati nor Saci the daughter of Puloman and the
wife of Indra.
68. The primeval being Visnu alone is real. I declare
this truth by my uplifted arms. If all this proves to be false
then let the lord of snakes sting me.
69-70. The supreme soul is real, so is the personal soul.
The difference between the two is real, so also between the ani¬
mate and the inanimate, similarly between the inanimate and
the lord. The difference between one soul and the other is also
real. If all this is proved to be false then let the lord of snakes
sting me mortally.
71. So saying, he caught hold of the infuriated snake but
the snake did not sting him at all. By catching hold of the in¬
furiated snake, this son of Vayu obtained the designation
Pravaha.
72. Accepting dual nature of the lord, you should accept
the two as real. He who disregards this maxim, remains a
sinner throughout life. Though he may be taking plunge in
the holy rivers daily without fail, he does not obtain release.
73. By accepting duality as a matter of fact, one feels
quite happy. If all this is proved to be false then let the lord of
serpents sting me mortally*
Garutfa said :
74. O supreme god, please tell me what duality is, of
what nature ? What is the source of this concept? How shall a
person forsake duality. What bliss is derivable from renunciation
1. Rirpiki —a goddess of low status. She is not identifiable with
Renulta, the wife ofjamadagni father of Parasurama.
III.28.85
1119
LordKjfna said:
75. In this body two organs are the strongest of
all. They are two ears and two eyes. The two are inter¬
related. O lord of birds, I shall tell you the real nature of the
two.
76. Ears are prone to hearing gossips and enjoying
them with pleasure. They are naturally averse to hearing the
ambrosial tale of lord Visnu. They have twofold nature:
dullness and control.
77. Eyes are prone to gaze at men and women. Excessive
doting takes away sleep. They are averse to seeing the devotees
and their worship of the lord.
78. Even the stupid person is aware of their dual nature.
He rather accepts indulgence as a matter of course. In his stu¬
pidity he takes delight in entering his penis in the vagina of any
female.
79. Neither men and women nor ascetics have any dread
or shame in this respect. Men can copulate even with their
sisters, that too at day time, just as the priests do with the
women at the soma sacrifice.
80-82. This is the nature of the tongue that it eats what
is not to be eaten, that it eats without offering it to the lord.
This is the nature of the tongue to eat, lick or drink all that is
not worthy to be eaten, licked or drunk, whether received as a
gift or otherwise. The stupid person does not understand the
true nature of the sense-organs, accepts the one and forsakes the
other. If he acts otherwise his bath at the sacred place of pilgri¬
mage ( tirthas ) becomes fruit-less. O lord of birds, be pleased to
know what is the essence of my statement.
83-84. A person who bathes at the holy places should note
the differing nature of the two. If without understanding the true
nature of the two mistresses, the ignorant fool accepts the one
and abandons the other his ablution, etc. are rendered fruitless.
He attains neither prosperity here nor liberation hereafter. If
all what I have said is proved to be false then let that lord of
snakes sting me.
85. Intellect is the wife of Purusa. She has twofold nature
O lord of birds. One is wicked; the other is pious. Of the two
the younger one is wicked, the elder one is pious.
1120
Garuda Purana
86. Through the younger one, the soul succumbs to de¬
struction. Through the elder one he attains position. I shall now
tell you about the nature of the younger. Listen and after
listening try to abandon her.
87. The younger one encourages the soul (her husband)
to indulge in activities for the fulfilment of worldly desires. She
disregards the sanctity of the Brahmanas, of lord Visnu and
his narratives, of sacrifices, cows, the holy fig tree, of bath and
purity. She misdirects to worship their stupid husbands and
goddess Renuka and waive lights to Mayadevl.
88-91. She encourages the stupid and ignorant husband
to worship Bhairava and others and to put on yellow marks of
turmeric powder on the forehead, to worship goddess Jyestha
on the eighth day of Jyestha, to put on sacred thread round the
neck with devotion, to worship god Marigandhi on the Mari-
gandhi astami, to raise a column of earthen lamps on the auspi¬
cious day before MahalaksmI (Supreme Nature) and Adya-
laksmi (Primordial Nature) to put on Laksmi thread on the
neck with a temptation that thereby he will attain riches.
92-93. On the day when they change old girdles for the
new ones she encourages them to give up girdles and put on
chains. She encourages them to propitiate the women of fashion,
to worship gods and goddesses with scents, flowers and incense
and to waive lights from the vessels of brass, spread leaves of
Neem on the ground, pay homage and seek forgiveness for their
past misdeeds.
94. She encourages men to worship goddess Mahadevi
and forbids them feed the pious devotees of lord Visnu. She
warns her husband (the soul) against feeding the Vaisnavas and
threatens him with the dire consequences of total destruction
and addresses him thus.
95. O husband, now put a vessel of bamboo wood on the
left hand and an earthen lamp on the right and move about
for begging food at the five neighbouring houses, casting your
sense of shame aside.
96-97. At first, prepare food ofsix varieties, eat the same
without letting the people know. Distribute the residue among
your womanfolk, asking them to put their hand on the sacred
III.28.107
1121
book and proclaim, ‘O save us’. O husband, worship a good
sword together with the devotees.
98. Make a barking sound together with them. Keep
always in your possession the powder of orpiment. Worship
Bhimasena with five ambrosial articles.
99. Make a present of silver-girdle to lord Bhimadeva
and make a row of earthen lamps in front of the idol of the lord,
feed the best of his devotees with devotion and make a thunder¬
ing sound ‘Bhlma, Bhima’ at the top of your voice.
100. Propitiate the best of the devotees of Bhima with
garments, wine and meat. Worship Mahadeva in a proper way
with the mantras of Maharudra and Atirudra.
101. Worship even those devotees of lord Siva who
though expert in the knowledge of Saiva scriptures belong to
the Sudra class.
102. Prepare vegetable dishes of different variety and
propitiate the goddess Sakambhari with devotion and interest.
Decorate her idol and praise her traits. Fix up your mind on
the creator Brahma and eyes full of devotion at his idol and
offer worship.
103. Worship the best of his devotees, pay homage at his
feet, and bow your head to him. On the fifth day of each
fortnight of the month, make an earthen idol of lord Sesa
and worship him with milk, fried rice grains and such-like other
articles used in worship.
104. Wear a naga-pasa around your neck; eat whatever
is left of the food that has been offered to the deity. Make an
offering of foodstuff on each fourth day of the two fortnights of
every month.
105. By these instructions, O lord of birds, the wicked
intellect vitiates her husband, the soul. As he associates with her
he, the husband in the form of the soul, is stung by her.
106. Therefore, do not associate with her. Resorting to
sacrifice make your life a complete success.
The second wife, the noble intellect, encourages the
husband in the following way:
107. O my lord, do not propitiate any god or goddess
except lord Visnu. Let not that (deceitful) Renuka attend on
1122 Garurfa Purana
you. If lord Hari, of unmanifest form is unable to protect you
who else can do the same.
108. If you propitiate her who is deceitful and an a-vedic
deity, always inimical to you (though outwardly pleasing),
you will by that very act contract diseases such as leprosy,
fistula, etc., and you will go to hell. This, your bad wife, will
not help you at all. Hence, O lord, do not follow upon the bad
advice of that wretched lady.
109. O lord, propitiate the brahmanas, the devotees of
Visnu, who alone can help you to cross the ocean of suffering in
this world. Therefore give up the worship of gods or goddesses
(other than Visnu). Is there any gain in propitiating
illusion.
110. O my lord, if on the eighth day of each fortnight
of the month of Jyestha, you worship AlaksmI taking her for
Laksmi and wear the sacred thread round your neck as an
insignia of devotion you will suffer an immense lot of trouble.
111. When the emissaries of Yama tie you up with nooses
and whip you severely, then AlaksmI (whom you propitiated
during your life-time) will not be present there to help you.
Hence, O lord, abandon your contact with AlaksmI and seek
shelter at the feet of lord Hari.
112-113. O ignorant lord, do always resort to Vayu-
tattva and not to Skanda-tattva. Eat fresh butter and not the
one that has been left as refuge after god Skanda has partaken
of his share. Wearing the thread of protection around your neck,
do not suffer any more in this world.
114. When the emissaries of Yama tie you with their
nooses and beat you with whips, lord Skanda will not be present
there to help you. O lord, give him up and seek the shelter of
Lord Hari’s feet.
115-116. O husband, you raised a pillar of earthen lamps
for propitiating the lord and wore a holy thread around your
neck for your protection. But when the emissaries of Yama tie
you with their noose and whip you severely, the pillar of light
and the holy thread will not be there to render help. Take resort
at the feet of Visnu, therefore.
III.28.128
1123
117-119. On the day of your marriage, you wore a fresh
girdle, waived lights put in the vessel of brass. You made a
peculiar sound to propitiate your family god Siva. Chewing betel
in the mouth you danced before the lord. But when after death,
the emissaries of Yama tie you with their noose, your family god
will not be there to help you. Where has he run away, tell me,
O lord.
120-121. You propitiated your family goddess, by gifting
your ear ornaments or in the absence of ornaments with the hair
of your body. But when the fierce emissaries of Yama beat you
with iron pestles or mace, your family goddess will not be there
to help you. Riding on a donkey she would have fled away long
before.
122-123. You held a vessel of bambo wood by your left
hand and an earthen lamp by your right and begged O stupid
person from door to door when you had a facility of a settled
life at home. When after death, the emissaries of Yama beat you
severely and put you on the fire of thousands of earthern lamps
that snub-nosed Renuka will not be there to ofTer protection.
Where would she have fled away, tell me, O lord.
124. That lifeless object, the sword you worshipped with
devotion as a devotee would worship the idol. You barked like a
dog. You discarded home when you had the facility of a settled
life.
125. When after death, the emissaries of Yama beat you
up and you cried, then where did your family deity run away
leaving you, the best of his devotees, all alone.
126. You worshipped the idol of Bhimasena adorned with
five jewels. You offered sweet dishes, loin cloth, etc., to the
devotees. O silly one, you wandered when you had the facility
of a settled life at home.
127. When the emissaries of Yama beat you on the way
to Yama’s region, where did the deity Bhima run away leaving
you all alone? O ignorant one, take shelter at the feet of lord
Visnu, O ignorant one.
128. You offered worship to lord Siva, repeating the
name Hara which means the remover of all suffering. When you
had the facility of a settled life at home, you wandered. When
1124 Garuda Pur ana
your house was on fire, where did your lord Hara fly away
{tell me, O lord).
129. At the festival of goddess Sakambhari, you worshipp¬
ed Sakambharl. Where did Sakambharl fly away, when the
emissaries of Yama beat you severely.
130. With concentrated devotion you worshipped Brahma
and wearing a piece of cloth received in gift when you had the
facility of a settled life at home. When after death the emmis-
saries of Yama beat you with axes of sharp edge where did that
Kulaladeva of bright teeth and shining eyes fly away leaving
you, a true devotee, in wretched plight. Kulaladeva cannot be
traced by any.
131. On the fifth day of each fortnight you worshipped
the earthen idol of Sesa with devotion. You wandered when
you had the facility of a settled life at home. When after death,
the emmissaries of Yama tied you with a serpent noose, then
where did Nagaraja run away leaving you, the best of his
■devotees, all alone. Tell me, that.
132-33. You worshipped Vinayaka with the tiny shoots
of Durva grass or with the fivefold variety of dishes. But when
after death you were beaten up with the heated rods of iron by
the emissaries of Yama, where did lord Vinayaka fly away leav¬
ing his single tusk behind. Tell me, O lord.
134. You worshipped Vistadevi (the goddess of faeces)
with devotion on the occasion of marriage. You wandered when
you had the facility of a settled life at home. When after death
the emissaries of Yama tied you with a noose and beat you
on the way to Yama’s region where did the goddess of faeces
fly away leaving you, a sincere devotee, all alone.
135. At the wedding ceremony you went to a washer¬
man’s house, begged for the auspicious thread which you put on
the earthen jar and worshipped.
136. When after death the emissaries of Yama put the
holy thread in your very mouth and beat you up, then where
did the goddess Stambha-sutra run away. Tell me, O lord.
137. At the wedding ceremony you worshipped Goddess
Caula who fulfils the wishes of his devotees. You carried her in
the winnowing basket to the bank of a river and propitiated her
11 . 28.146
1125
together with the devotees. You wandered when you had the
facility of a settled life at home.
138. When after death the emissaries of Yama tied you
with the noose and beat you on the way to Yama, where did
goddess Caula fly away. O stupid one, take shelter at the feet
of lord Visnu.
139. When your son was suffering from fever you wor¬
shipped Brahmadeva at home with incense, earthern lamps,
flowers and tasty dishes. You accepted Brahmadeva as your
family deity.
140. And when after death the emissaries of Yama tied
you with a noose and beat you with the cane, where did
Brahmadeva run away. O silly one, take shelter at the feet of
lord Visnu.
141. You worshipped Brhati for obtaining offspring and
kept the fruit of Brhati hanging aroundyour neck. You wandered
when you had the facility of a settled life at home.
142. When after death, the emissaries of Yama tied you
with the noose and pricked you with the thorns of Brhati, O
ignorant one, then where did Brhati run away. Tell me that.
143. O ignorant one, take shelter at the feet of supreme
lord Narayana, one who takes you across all sufferings. Do not
worship the minor deities and do not hear their wasteful tales.
144. Put all minor deities together in a tiny basket and
throw them off at a distant place. Put aside those customs of
your family that are likely to occasion your fall into terrible
hells.
145. O ignorant one, purge your soul by reciting the
eight mantras (of purification) at this holy sight. Cast off all
emblems of stupidity that have entered your heart and adorn
your self with the emblems of lord Visnu.
146. You are ignorant from the very beginning (and
have remained as such to this very day). Listen to the tale of
Visnu. You have wasted your life being led by vicious ideas.
You should know that the association with the pious devotees
of lord Visnu is difficult to achieve. Rarer is the knowledge of
Reality—straight and simple.
1126
Garutfa Purina
147. Think ofVisnu as your preceptor and the support
of your existence. O ignorant one, throw off your wicked ideas.
Resort to me, for I generate noble ideas in you.
148. “Having obtained me as your noble preceptor, evolve-
feelings of detachment from your kith and kin. Know that know¬
ledge of Reality leads to liberation. The grace of Visnu and her
consort Laksmi can alone take you across the ocean of life.”
149. With this thought in mind I addressed the best of
my devotees thus. Hence I got the designation Pravaha, O lord
of birds. Now hear what is relevant to the context.
CHAPTER TWENTYNINE
On unfolding the mystery and secret of Reality
1. O best and noblest of birds, I shall now tell you the
narrative as sequel to Pravaha, hear attentively. At the beginn¬
ing of creation Dharma was born of the body of Brahma.
2. He came to be known as Dharma because he sustain¬
ed the noble by gentle treatment. He became the son of the
solar deity and attained the designation of Yama. 1
Since he admonished the sinners the learned call him
Yama.
Lord Krpia said :
3-4. After Prahlada came Ganga who became the wife of
Varuna. She was inferior to Prahlada. She was superior to
Varuna in glory, though in form she was inferior to him.
1. As a god, Yama is assigned the duty of ruling over the Dead. He
is called the father of the Dead. He admonishes the sinners and appreciates the
virtuous. Since he administers Justice according to traditional law he is
known as Dharmaraja.
When the life span of a living being is at an end, he sends his agents who
bring the departed souls to the city of Yama. From there he sends the holy-
souls to heaven and the sinful souls to hell.
III.29.13
1127
To Visnu who bestows supreme knowledge on men Yama
is friendly.
5. Ganga 1 is so called because she purifies the world by
her waters. The devotees call her Visnupadi out of devotion for
her.
6. Formerly, she forced her way out of the nails of the
left feet of Visnu whose symbol is sacrifice. In the beginning she
broke through the upper part of the cosmic egg.
7. She rushed into the belly of the lord the destroyer of
the sins of the people and purified herself by contact with the
filament of his lotus-feet. She destroys impurities by her very
sight, touch, bath and creates devotion for the feet of Visnu.
She is as white in complexion as the rays of the moon. Her eyes
resemble those of the fish. She is worthy of worship. Whosoever
remembers her as rising from the feet of Hari attains liberation.
8. Indra too, who drank in the heap of breath pressed,
with hands, by the wind-god was not able to bear her upon his
head.
Knowing that Ganga had emerged from the feet of lord
Hari, Siva, the chief among the devotees of Visnu moved by
devotion at heart, took her up with reverence upon his head
which though inauspicious became auspicious by her touch.
9. O lord of birds, Ganga had four forms. As the wife of
chief physician Janendra she was called Abhisecani.
10. In her second form she became the wife of Santanu.
As the wife of Susena, a monkey-chief, she was called Susena.
11. Being the wife ofMani^uka she was called Manqlu-
kinl.
12. Parjanya was born to Ganga from Aditya. He is
called Parjanya (a cloud) since the rains (release of water) are
symbols of detachment.
13. The word parjanya is derivable from Paricajanya
meaning a conch by omitting the word panca and retaining
Janya. It is symbolical of the idea that one should expel the six
1. This information on the holy river of North India is peculiar to
this Purana. The spirited enthusiasm displayed in the description and the
narrative of this river indicates that the writer of this section might have lived
on its bank.
1128
Garu^a Purana
aberrations Kama, Krodha etc. from his interior and meditate
upon atman with detachment not impaired by affection or
hatred.
14. One should never nourish his own sexual organ but
should ever devote oneself to the phallic emblem of Siva. One
should not attach oneself to the vagina of a woman. If he gives
up his thought on vagina he becomes detached and attains
liberation.
15. Parjanyais always detached. O best of birds, Parjanya
is, therefore, Yama. In this way sage Sarabha too is called
antaka. He too is Yama.
16. O lord of birds, Sarabha is one on whose body the
hair glisten brightly. Sarabha is a cloud. The wife of Yama is
Syamala. She is also the wife of Kali.
17-18. She who with an awareness makes up her mind is
called Syamala.
I shall now tell you about obstacles to one’s devotion for
Visnu. One should keep them aside, throw them away just as
one puts excretion in an iron vessel and throws it away or just
as one throws off cloth burnt by fire or abandons battle which
has no aim or the treatment of a physician which occasions pain
to the patient.
19. The devotees of Hari should dissociate from those
who are devoid of devotion for Visnu and as such are considered
.to be inferior in society. He should avoid their company.
20-21. The following are not dear to the bow-wielding
lord Krsna but they are deer to the mistress of Kali, those who
are averse to the reciters of the Puranas, a delapidated pond, a
worne-out garment, an old girdle, an old blanket, an old sacred
thread, a house of which, the inmates are always engaged in
quarrel, or a house which contains a woollen canopy or a house
which is full of woods and grass and is therefore shabby in
appearance. All these are not dear to the bow-wielding lord but
they are dear to the consort of Kali.
Grains of corn—Yavanala cooked in a vessel of bell-metal,
husks of corn, oil-cake, gourd, wood-apple, a great quantity of
butter-milk devoid of taste, pungent and hot—all these are dear
to the consort of Kali.
III.29.33
1129
22-23. Bad face, censure of the noble, disrespect for the
good, torture of children, stealing of rice, cloth, etc at the
house of one’s husband, or wearing loose hair on the head or
addiction to gambling and quarrels—all this is endearing to the
consort of Kali.
24-25. Since she avoided all these, she was called
Syamala. She became the consort of Vasudeva known as
Devakl. The consort of the moon was called Rohini who was
superior to Asvini and others.
26. Holding rope in her hand, she could ascend a place,
she was called Rohini. Samjna was the consort of Aditya. She
was of the very nature of Narayana.
27. Because she knowing made up her mind she was
called Samjna, the consort of the solar deity. Virat is the presid¬
ing deity of the universe, therefore, he is called Virat.
28. Thesix rivers Ganga, etc., are equal in merit to one
another, each one of the group being neither superior nor infe¬
rior to the other. They purify the principal Agni. The river
Ganga is always auspicious.
29. Even by the knowledge of the sanctity of these puri¬
fying streams a devotee attains merit. Lord Kesava is extremely
pleased thereby. Svaha, the consort of Agni is inferior to Ganga
but superior to Samjna.
30. Svaha is identical with Svahakara, the presiding
deity of the mantras.
31. Budha, the son of the lunar deity was more intelli¬
gent than Svaha, the consort of Agni. He became the presiding
deity of the Vedas. Since he established Kingdom with great
intelligence he was called Budha.
The noble Abhimanyu was born of Arjuna and Subhadra.
He contains the amsas of Krsna, moon, Yama, Asvins and
Hara.
32. Budha, the son of the moon is inferior to Svaha.
He is devoted to the lotus feet of Visnu.
33. Nama, the wife of Asvins, is also called Usa. She
is inferior to Budha and to Svaha (the wife of Agni) by ten
per cent virtues.
J130
Garuda Pur ana
34. The wife of Nakula was the daughter of the king of
Magadha and the wife of Sahadeva was the daughter of Salya
—the two together with Usa, the wife of Asvins wait upon
Visnu possessed of sixfold virtue. O lord of birds, hence, also
she is called Usa. O noble bird, now I shall tell you about
those which come after.
35. A spiritual power (energy) in the form of earth
moves slowly but ceaselessly. That power is called Sanaiscara.
It is inferior to Usa by ten per cent virtues.
36. Puskala or Puskara 1 of the form of activity is the twin
brother of Sani. He presides over law and order. He is com¬
paratively gentle and inferior to Sanaiscara by ten per cent
virtues.
37. Since he delights Visnu by his devotion and sports
in the Puskara lake 1 he is known as Puskala among the
people.
38. O lord of birds, now I shall tell you about those acti¬
vities which are delightful to the lord. A person should rise
early in the morning and remember lord Hari Narayana.
39. He should bow to Tulasi and remember Visnu and
his consort Laksmi. At the call of nature, while evacuating
bowels he should remember Kesava of the form of apana.
40. At the time of purification he should remember Tri-
vikrama, sipping waters of the Ganges. At the time of cleansing
the teeth, he should remember Hari pervading the moon.
41. At the washing of the mouth he should remember
Madhava. At the itching of cows he should remember
Govardhana.
42. At the milking of cows, or when the fruits of merito¬
rious actions accomplished in the several previous births are
ripened or at the touch of cows he should remember Gopala-
vallabha (the beloved of cowherds—lord Sri Krsna.)
1. Pufkara or Pufkala —a holy place of pilgrimage in Ajmer. The
present text refers to Puskara lake which was sacred to Brahma who performed
penance here. The Garuda Purina refers to Puskala, the twin-brother of
Sanaiscara who abides in the pool and propitiates Visnu by his wondrous
sports.
III.29.54
1131
43-44. In the house where there is no cow or the holy
Basil plant in the courtyard where the inmates do not celebrate
any festival for the Gods, where there is no recitation of the
narrative of Visnu, one should never stay even for a moment,
for association with the inmates of that house will lead to
misery.
45. He who does not keep a cow at home, is unaware
of the art of milking it or is averse to nourishing it, passes his
life in vain.
46. He who does not give mouthful of food to the cow
or does not tend it properly, can never pass a good, comfortable
life. He is like an outcaste in the village.
47. When the calf is sucking the breast he should remem¬
ber the boy Krsna; when the milk is being churned he should
remember Hari sucking.
48. When he bathes in waters mixed with the particles of
earth from the sacred places of pilgrimage he should also
remember Hari. When he puts sect marks on the forehead he
should remember the twelve names of lord Visnu beginning with
Kesava.
49. In practising certain positions ( mudras ) of his fingers
he should remember lord Visnu adorned with conch, disc, mace,
lotus, meteor, etc.
50. In the evening when he performs Sandhya he should
remember Rama. While performing a Sraddha he should
remember Acyuta, Ananta and Govinda.
51. In the performance of five sacrifices Prana, etc., he
should remember Aniruddha. When he offers oblations to the
fire he should remember Vasudeva.
52. When he goes on fast he should remember Hari
pervading Vayu. When he wears dress he should remember
Upendra.
53. When he puls on new sacred thread he should
remember Vamana Narayana. When he waves lights before an
idol he should remember Parasurama.
54. When he goes on fast or at the time of Vaisvadeva
or other sacrifices or at the time of besmearing body with the
1132 Garuda Purina
holy ashes he should remember Narayana, Parasurama and
Jamadagnya.
55. When he thrice utters the name of sacred places of
pilgrimage he should remember Krsna, Rama and Vyasa respec¬
tively. When he pours water out of the conch he should remem¬
ber Mukunda.
56. When he offers undiluted food to Govinda, at each
mouthful of food he should remember Govinda. When he par¬
takes of food, at each core of the eatable he should remember
Acyuta concentratedly.
57. Whan he partakes of Vegetables he should remember
Dhanvantari. When he eats food offered by another he should
remember Panduranga.
58. When he eats butter he should remember the
dancing Krsna. When he eats curd he should remember the
premeval lord.
59. When he drinks milk he should remember Gopala
Krsna, lord Srinivasa, Visnu. When he eats food fried in the oil
or ghee he should remember Vyahkatesa.
60. When he partakes of grapes, pomegranates, banana,
mango, orange, cocoanut or other fruits he should remember
Balakrsna. When he drinks a good drink he should remember
Nrsimha.
61. When he drinks the ambrosial waters of the Ganges
he should remember Visnu, the source of Ganga.
62. When he is on the verge of death he should remem¬
ber the attributeless and the omnipresent Narayana and his
Vehicle Garuda. When he kisses his son and other boys he
should remember Krsna holding Venu in his hands.
63. When indulging in intercourse with his consort he
should remember Visnu playing with the Gopls’ pair of breasts.
64. When he is going to sleep he should remember Hari
as the incarnation of Vyasa.
65. When he sings devotional songs he should remember
Hari playing upon Venu. He should always utter the name
Hari.
66. When he plucks the leaves of Tulasi he should utter
‘Rama, Rama’. When he cuts off a leaf he should remember
III.29.70
1133
Kapila, an incarnation of Hari. When he circumambulates
Hari pervading Garu^a he should remember Hari with
concentration.
67. When he bows to Visnu, the lord of lords, he should
remember Visnu pervading Sesa. When he is in council with his
ministers he should remember Narasimha Narayana.
68-69. When an undertaking is accomplished he should
remember lord Vasudeva Hari. When he has accomplished
activities as are endearing to lord Puskara, he secures the
affection of Hari.
70. Therefore, O lord of birds, he who hears with faith
this incomparable narrative of Puskara, in all its details, is
attracted to Dharma which creates devotion for the lord.
GLOSSARY
Abhaya-Mudra—a gesture of hand promising protection.
AbhutaSamplava—till the final deluge ( mahapralaya.) when
the universe is dissolved.
Adhana (garbhadhana) —conception-laying ceremony.
Aghamarsana—a prayer (RV.X. 190) repeated by Brahmanas
for destroying sins.
Aghara—sprinkling clarified butter upon the fire- at certain
sacrifices.
Ahimsa—non-violence as the virtue of refraining from inflicting
injury upon living beings by action, though and speech.
Ahitagni—a person regularly maintaining sacred fires.
Alarka—A king of KasI and Karusa States. A pious and
religious man, he practised yoga and thereby brought his
senses under control.
Amarakantaka or Amrakuta—a part of the Mekala hills, near
Nagpur.
Amrta-srava—that which pours out nectar.
Amrta-yoga-s—certain conjunctions of stars which destroy
evil and bring prosperity.
Anga-nyasa—touching limbs of the body with the hand
accompanied by appropriate mantras.
AntyestI—funeral rite.
Astaka—The eighth day of three months on which the manes are
to be propitiated.
Astakas—7th, 8th, 9th days of Pausa, Magha and Phalguna.
Astaksari puja—worship of the lord with the eight-syllabled
mantra. Sri JCrstiah Saranam mama or SrivyankateSaya namah
or Om namo Vasudevaya.
Asthi-sancayana, collection ofbones, usually done on the fourth
day after cremation.
Ativaha—(1 ) the deceased person whose body is being carried
to the cremation ground (2) the son of the creator Brahma,
also named Pravaha.
Aurdhvadehika—funeral rites.
1136
Garuda Purana
Bhairava—a dreadful form of Siva.
Bhava—devotional attitude of mind.
Bhuta-tattva—the subtle constituents of the body known as
tanmalras which function as the activitizing forces for the
gross body.
Blja-mantra—a mystic syllable like hrim, hrum, etc. which
comprises the essence of a full mantra.
Brahmasutra—Sacred thread worne by the student before he is
initiated to the Vedic study.
Cakradhara— Sri Krsna, the wielder of the discus-shaped
weapon named Sudarsana. The God of Fire had given this
discus weapon to Sri Krsna and Gandiva to Arjuna. This
Cakra was in existence even before the incarnation of Sri
Krsna. Visvakarma had made it for Maha-Visnu who
used to destroy the Asuras by this weapon.
Camunda—According to Markandeya Purana a form of God¬
dess Durga was so called for slaying the demons—Canda
and Munda.
Caturvarga— the four ends ofhuman life—Dharma, Artha, Kama
and Moksa taken collectively, also known as purusartha.
Caturvyuha—worship of Visnu in four-fold forms of Vasudeva
Sankarsana, Pradyumna and Aniruddha.
Cutjamani—a process for discriminating between good and bad
omens.
Daha-bali—an offering of pirnja to the deceased at the time of
cremation.
Darbha-puttalaka—an effigy made of holy grass.
Dasa—duration of the period of special influence ofa planet.
Dasavatara—ten incarnations of Maha-Visnu, viz., fish, tortoise,
boar. Man-lion. Dwarf, Parasurama, Rama, Krsna, Buddha
and Kalki.
Dattatreya or Datta—He was the preceptor of King Karttavir-
yaxjuna known as Sahasrabahu. He was born of Anasuya,
the wife of sage Atri. He is considered to be the incarna¬
tion of Mahavisnu. He is famous for his knowledge of yoga
and practice of penance.
Dehantarapravesa—the soul entering another body.
Deluge—destruction of the universe at the end of a Kalpa.
Glossary
1137
Dharma—a personification of Religion, Righteousness or Virtue.
This is also a name of Yama, the god of death.
Dharmapaya, a break in carrying out a religious act.
Dlpastambha—a pillar-like row of light.
Dvadasatman—Twelve forms of Visnu to be worshipped in each
month of the year, viz. Kesava, Narayana, Madhava,
Vasudeva, Trivikrama, Vamana, Sridhara, Pradyumna,
Hrslkesa, Padmanabha, Damodara and Aniruddha.
Ekantin—a devotee who is single-minded in Lord’s devotion.
Ekoddista—a rite performed for one definite individual deceas¬
ed not including other ancestors.
Fires : Garhapatya, Daksina, Ahavaniya represented by Brahma,
Rudra and Visnu.
Gayatrl—a verse composed in the Vedic metre called Gayatri
which is of 24 syllables, usually a triplet of 8 syllables
each.
Ghatasphota—breaking of an earthen jar. This rite is performed
by relatives on the half-way when the corpse is being
taken to the cemetery.
Gokarna—south of Goa, in the North Kanara District : It is a
famous place of pilgrimage—having the temple of Maha-
balesvara, said to have been established by Ravana.
Gotra—famiiy or clan.
Govinda—Lord Visnu lit., He who can be known through the
Vedas.
Guna-samya—equilibrium of three gunas—sattva, rajas and
tamas.
Guna-vaisamya, disequilibrium of three gunas.
Hayagriva—An epithet of Visnu who lost his head by the curse
of Brahma and got the head of a horse fixed to his trunk
which was replaced by his former head through the
blessings of lord Siva.
Hiranyagarbha—the individual soul which is ascertainable only
by its action :
Icchasakti—the power of fulfilling a desire.
Indra—lord of gods in heaven. But this lordship is temporary.
Names of seven Indras are known to this Purana. They
are : Indradyumna, Purendra, Gadhi, Bali, Arjuna,
Vikuksi and Kusa.
1138
Garuda Pur ana
Indrajala—magic, illusion, said of creation which is mere appear¬
ance, not a reality.
Istapurta—performing sacrifices, and digging wells and doing
other acts of charity.
Jnatidharma—norms current among the castes.
Kalaratri—the night sacred to Siva. It falls on the fourteenth day
of the dark half of Magha on which a rigorous fast is
observed in honour of Siva.
Kalpa-Vrksa—a wish-fulfilling tree in the pleasure-garden of
Indra.
Kamadhenu—a cow that grants all desires.
Karmavipaka—ripening of actions.
Karttikeya = Skanda = Kumara = Subrahmanya. He is called by
various other names. Most of these names are derivative :
He was born from the semen of Siva which fell into Agni
(-y/skand to fall), so he got the name Skanda. Since he
was breast-fed by the six divine Krttikas he was called
Karttikeya.
Kaustubha—a brilliant precious stone which floated up at the
time of churning the sea of milk. This jewel which origi¬
nated from the sea was worn on the breast by Visnu.
Kavaca—a mystical formula or a mystical syllable considered as
a preservative like armour.
Ksetrapala—a tutelary deity consecrated on the South East
corner of a temple for protecting villages and cities.
This is a large image with three eyes, two or four or eight
hands.
Kula-parvatas (Seven)—Mahendra, Malava, Sahya, Suktiman,
Rksa, Vindhya, Pariyatra.
Madhyantastha—all-pervading.
Mahadvipas (Seven) —-Jambu, Plaksa, Salmala, Kusa, Kraunca,
Saka and Puskara.
Mahanadi—these are two such rivers : one rising near Kantara
passes through Orissa and falls into the Bay of Bengal, the
other a tributary of Sona is placed in the Deccan.
Mahapatakas—five heinous crimes : slaughter of a Brahmin,
drinking liquor, committing theft, indulging in incest with
the preceptor’s wife, associating with the above sinners.
Glossary
1139
Mahayajnas—five great sacrifices, viz., Brahma, manusya, Deva,
Bhuta, Pitr.
Mandala (mystic diagram) —prepared in a consecrated temple
on the ground.
Matrganas—divine mothers, said to attend on Siva but usually on
Skanda. They are normally said to be eight : Brahmi,
Mahesvari, Candl, Varahi, Vaisnavi, Kaumari, Camunda,
Carcika, or according to some, only seven : Brahmi,
Mahesvari, Varahi, Vaisnavi, Kaumari, Mahendrl, and
Camunda. According to some, they are sixteen : Gauri,
Padma, Saci, Medha, Savitri, Vijaya, Jaya, Devasena,
Svadha, Svaha, Rddhi, Pusti, Dhrti, Tusti, Kuladevata,
Atma-devata-
Maurkhya mudra—mark of stupidity.
Maya—nescience or ignorance, identical with ajnana or avidya
which creates illusion by virtue of which one considers the
unreal universe to be really existent and distinct from the
supreme spirit.
Maya—Prakrti—Avidya (In Ved.) Illusion by virtue of which
one considers the unreal universe to be really existent and
as distinct from the supreme spirit. (In Sankhya) the
material substance that constitutes the universe. (In
Upanisads) ignorance that regards the unreal to be real.
Mudgala-Mughal—The context indicates that the conversion of
Hindus to Islam had begun by the time this portion of the
Purana was written.
Mudras—gestures of hands. They are anjali, VandinI, Urddhva,
Varahi, etc.
Naisthika—a student who after studying the Vedas remains a
Brahmacarin.
Nandi—the bull of Siva which he rides, the name of the chief
of Siva’s ganas who guards the door.
Narayana—Lord Visnu whose abode is in the water or who is
the resort of naras—good qualities.
Naravana-bali, offering made to Lord Visnu. A particular rite,
lasting for several hours, to propitiate Visnu in favour of
the deceased, if an earthen lamp is not gifted at the time
of death.
1140
Garuda Parana
Nava-dvipa—nine islands—Bharata, Indradvlpa, Kaseruman,
Tamravarna, Gabhastiman, Nagadvipa, Kataha, Sirhhala,
Varuna.
Nava-vyuha—worship of Visnu in nine forms, viz., Vasudeva,
Balarama, Kama, Aniruddha, Nara, Yama, Brahma,
Visnu, Nrsirhha and Varaha.
Nidhi—a treasure conducive to the flourishing of qualities, sattva,
rajas and tamas. It is eight-fold, viz. Padma, Mahapadma,
Makara, Kacchapa, Mukunda, Nanda, Nila, and Saiikha.
Niseka—discharge of semen at the time of intercourse.
Niskamabuddhi—a person whose mind is free from any wish or
desire.
Nityananda—eternal bliss, one of the three natures of Brahman,
the other two being eternal existence and supreme
consciousness.
Niyoga—a practice which permitted a childless widow to have
intercourse with the brother or any near kinsman of her
deceased husband to raise up issue to him, the son so born
being called ksetraja.
Pada-sodhana—washing the feet of the guest. This is the first
of the acts a host has to perform when he receives the
guest.
Pancagavya—the five products of the cow taken collectively, i.e.
milk, curds, clarified butter or ghee, urine and cowdung.
Pancaka—five naksatras if a person dies in any one of these, it
is considered to be very inauspicious. A rite is performed
to avert the evil effect.
Pancapravahana—five boats (to cross the ocean of existence)
viz., TulasI (holy basil), Brahmanas, cows, Visnu and
ekadasl the eleventh day in each of the two fortnights of
a month.
Parivedana—the marriage of a younger brother before the
elder.
Parvana—the rite of offering oblations to the manes at aParvan.
Pasinairrta—western and south-western direction.
Pattavardhanarama—a sacred stone the gift of which brings
fortune to the donor.
Glossary
1141
Pavitra—a ring of Kusa grass worne on the fourth finger on the
occasion of sraddha to the manes. It is also tied around a
vessel on such occasions.
Pinda—rice-ball offered to the manes.
Pinyaka—oil cake.
Pranayama, restraining or suspending the breath during the
mental recitation of the names or attributes of a deity.
Prayascitta—a religious act to atone for sins.
Purnahuti—the final ghee-offering poured in the sacrificial fire
indicates a successful completion of a sacrifice.
Puryastaka—the soul of which the eight petals are : sound,
touch, taste, colour, smell and the three gunas—sattva,
rajas and tamas.
Rasi—a sign of Zodiac.
Sadangas—six organs of the body—2 thighs, 2 arms, head and
heart.
Samskaras—purificatory or ceremonial acts performed by the
person concerned or by his relatives in his favour. They
have a wide range beginning with conception and ending
with death.
Samudra—a legendary sage, the originator of Samudra-Sastra
(Physiognomy), auspicious and inauspicious marks of a
person.
SamyaminI—Yama’s capital on the mountain Mahameru, on
the southern side of Manovati, the capital city of Brahma
in the centre surrounded by eight cities in the eight
quarters.
Sankara—mixed castes. The union of bride and bridegroom
belonging to different castes gives birth to children who
can be categorised and designated differently. The children
so born are mentioned in the Puranas as (1) Ambastha,
(2) Nisada, (3) Mahisya, (4) Mleccha, (5) Karana,
(6) Suta, (7) Vaidehaka, (8) Candala, (9) Magadha,
(10) Ksatr, (11) Ayogava, (12) Rathakara.
Sapindikarana—a rite, usually performed at the end of one full
year after the death of a person, now usually performed
on the 12th day after death as part of the funeral obse¬
quies. This rite connects the deceased to the manes.
1142 Garutfa Purana
Sapta-dhanya—seven varieties of grain.
Sapta-sindhus—seven oceans : those of salt, sugarcane juice,
wine, ghee, curd, milk and water.
Satkausika—Six constituents of the body, viz, marrow, bones,
semen, flesh, hair and blood.
Siddha-yoga-s—auspicious conjunctions of stars conducive to the
fulfilment of tasks undertaken by the sadhaka.
Skandha-vaha—persons who carry the corpse to the cemetery.
Smrti — tradition as recorded in the Dharmasastras.
Snanam—Obligatory (Nitya) bath is taken thrice a day in the
morning, at noon and at sunset at the beginning of Sandiiya
prayers. Naimittika bath is taken to wipe off impurity
accruing from certain causes.
Sonanada—It rises near the source of the Narmada river and
flows into the Ganges above Patna. It was called Hiranya-
bahu or Hiranva-vaha. equivalent to the Greek Erannaboas.
Sraddha—The offering given to Pitrs. According to the Puranas
the ceremony is very important. Here the word pitrs does
not mean ‘the souls of the dead’. Pitrs belong to a special
class.
Srivatsa—Once the sage Bhrgu kicked Visnu on the chest, for
the latter had not shown respect due to a sage. Visnu
carries Bhrgu’s footprint permanently on his chest as a
mark of repentance and this footprint is known by the
name Srivatsa.
Sruti—tradition as recorded in the Vedas.
Sthandila—a piece of ground levelled, squared and prepared
for a sacrifice.
Sunya-linga—a phallic image of lord Siva at a solitary place.
Sutaka—impurity to relatives accruing from the birth of a child
in the family or the death of a related person. The
number of days varies according to the caste.
Suvarna-naga—a golden image of a serpent to be gifted to a
Brahmin.
Svadhakara—the oblation of food offered to the manes by
exclaiming the word svadha.
Svana-sabda—barking of a dog, In fact, the devotees of Siva
imitate the voice of the goat and not that of the dog.
Glossary
1143
Because when Daksa whose head was cut off and replaced
by a goat’s head spoke in the voice of a goat it pleased
Siva who was insulted by him. Likewise, the devotee imi¬
tates the voice of a goat just to please lord Siva.
Tailodvartana—anointing the dead body with the oil.
Tarpana—water offerings made in propitiation of Manes, Deities,
Brahminical sages, etc.
Trisavana-snana—plunging into the water for three times.
Tritattva = guna-tattva, the qualities of sattva, rajas and
tamas represented by Visnu, Brahma and Rudra.
Uccatana—eradication.
Udakumbha—a water-jar, a rite of offering libations of water to
the manes.
Upakurvana—a student who after studying the Vedas becomes
a house-holder.
Utkranti-sraddha—a rite to be performed immediately after
death.
Uttama-sloka—of excellent fame, an epithet of lord Visnu or
of his incarnation SrI-krsna.
Vaikuntha—the transcendental realm of Visnu, so called because
it is free from the limitations (kuntha) of sorrow, delusion
and fear. It is free from the pale of Prakrti (the matrix of
the physical universe), time (an accessory of Prakrti) and
Maya (the source of all phenomenality).
Vaitarani—a river on the way to Yamaloka, ora cow the gift of
which helps the departed soul to cross it.
Vasana (Karma-janya) —impressions unconsciously left on the
mind of a person by his past good or bad actions which
produce pleasure or pain.
Vastu—the site of a house. Vastu-yaga, a sacrifice performed on
the occasion of laying the foundation of a house.
Visarjanlya mantras—a set of mantras to be recited at the end
of a sacred performance when the deities invoked are to
leave for the regions.
Visesa—a peculiar attribute, the eternal distinguishing nature
of each of the nine dravyas.
Visa-yogas—poisonous conjunctions of stars which are inaus¬
picious for the performance of any religious rite.
1144
Garuda Purana
Vrata—a religious act of devotion or austerity. The Puranas
prescribe several Vratasfor the accomplishment of different
purposes. Their number cannot be fixed since new ones
like the Satya Narayana are being added every day.
Vratya—a man of first three classes who has lost caste owing
to the non-performance of principal samskaras or puri¬
ficatory rites, especially investiture with the sacred thread.
Vrsa-dhvaja—an epithet of bull-bannered lord Siva.
Yoga-ksema—acquisition and preservation, alabdha-labho yogah
syat ksemo labdkasya palanam—Mitakfard on T. S. I. 100.
Yoga-pitha—the holy seat for performing religious activities.
INDEX
A
Abhaya, a mudra of protection 92
Ablutions, for a householder and a
retired (Vanaprastha) man 624-
625; for a yati and for a student
625
Acara-samhita, a treatise on conduct
288
Action, results of 723
Actions, as the cause of heaven, hell
or salvation 870
Actions, result of—in the next birth
727
Activity, results of 929
Acyuta-murti 143 fn. 2
Adharma, a personification of vice 87
Adhivasa 138 fn 1
Adityas. 12 in number 819
Aerial form, of the deceased 865
Affliction, threefold 868, 868 fn,
990 fn 1
Ages, four, Duration of 889
Agneyatirtha 255
Agnidhara 258
Agnikarana 928
Agnisfoma 258; Sacrifice 257
Ahalya and Indra 1109 fn
Aham —ahamkara, the third cf the
eight elements 718
Ahimsa (non-violence) 706
Ahitagni 633
Aindra (tirtha) 255
Airs, ten Vital 879
Aksayaday 762
Aksayavata 256, 261
Akuti 4 fn 7; wife of Ruci Praja-
pati 1036
Alarka 4, 668; a disciple of Datta
Atreya 1036
Amarakantaka, a holy place of pil¬
grimage in M.P. 248
Ambika, offerings to 309
Amrtesa Mrtyuii jaya, Worship of 75
Ananda (Eternal Bliss) 1056
Ananta 37 fnl
Anarta 897 fn 3
Anasuya 4 fn 3
Andha-tamisra, a hell 263
Anga, a country 782
Anga-nyasa (assignment of limbs
over the body) 95
Angaresa, shrine of 254
Angas, a country and the people 782
Angiras 1001 fn 1
Ahgula 134 fn 1
Aniruddha 108 fn 5; son of Pra-
dyumna 985 fn 1
Antyajas 795
Anvas(aka 261
Anvasjakya, a Sraddha 898
Apana, one of the five life-winds 874
Aparigraha (non acceptance of
wealth) 706
Apaviddha, a son 848 fn 1
Apravrajita 849 fn 4
Apsarasas (celestial nymphs) 18
Aravind, forest 265
Aravinda 259
Arbuda 910; Mount Abu in Raj¬
asthan 897
Army, comprising four divisions 782
Army, four divisions of 782
Aruna 27 fn 4
Aryatirtha 247
Asadha=June-July 133 fn 1
Asagotra (indirect relation) 752
Asana, adoration of 94; postures
669, 707
Asauca (impurity) 750; days of—751
Asipatravana, a hell 264
Aspirant, his daily routine 167
Asrama 2 fn 2, 163
Astaka 897
Astamurti, the eight-formed lord
Siva 763 fn 1
Astavasus 986 fn 1
Astrology 194-23, 218-220
Asuras 856; evil activities of 967
Asuri, a disciple of Kapila 1036
Asvamedha 260, 838, 869 fn 1; a
horse sacrifice 258, 869; efficacy
of 963 fn 4; shrine of 254
As'vattha tree 840
Ativaha 870
Atman, as reflected in sons and dau¬
ghters 848 769; different means
for the realization of—700; medi¬
tation on 949; size of 808; the
concept of—according to the
Bhagavadglta 705; as son 890
Atri 4 fn 2; a mental son of Brahma
1004 fn 1
Aurasa 848 fn 1
1146
Garuda Pur ana
Aurdhvadehika fn 1; rites 859, 861
fn 1
Avahana 928
Avaisnavas 958
Avantika 909
Avici, a hell 262
Ayana 897 fn 2
Ayodhya 247, 909; a city that grants
release 950
Ayurveda, Indian medical science
343
B
Babhruvahana, a King 782; episode
of 856; story of 856; meets a ghost
857
Badra=Badarika 247; Badarikasrama
7 fn 1, 1036
Bahubhiti, a city in Yama’s way 757
Bahvapada, a city in Yama’s way
757
Baka, an asura fn 10
Bala, Son of Virocana 5 fn 6, 26
Balakhilyas 20 fn 7
Balarama, elder brother of 955 fn 2
Balarama and Srikrsna 6 fn 1-2
Bali 5 fn 6
Bana 26; an asura 1025 fn 3
Barrenness, causes of—in a woman
826
Bath, in the holy Ganges 625 ff;
rules of 633; types of 629; ways
of 630
Baths, ten types of 757
Behaviour, On student-teacher-973
Beings, division of—into 4 classes 795
Betel leaf, chewing 633
Bhadra, the Episode of 1063; as
Kaikeyi 1064
Bhadrapada=August-September
133 fn 4
Bhagavata Purana 1066
Bhagirathi, Ganga 1083 fn 1
Bhandira 248
Bharata = Mahabharata 963
Bharata (asrama of) 256. 258
Bharatavarsa, derivation of 963 fn 1
Bharata War 834 fn 2
Bharati, the Goddess of Speech 964;
forms 1046 ff
Bhaumasura or Xarakasura 1024 fn 6
Bhima, third among the sons of
Pandu 965 fn 3
Bhimarathi (r.) 1083 fn 6
Bhisma (m.) 255; son of Santanu
834 fn 1, 965 fn 4
Bhojas—a branch of Yadu dynasty
955 fn 3
Bhi gu 7 fn 3, 999 fn 2; son of Brahma
1030 fn 3
Bhrguksetra 910
Bhrgutunga 248
Bhuman = earth 969 note 2
Bhuma, a river in Southern India
1060
Bhutas and Pisacas 831 fn 1
Bhutesvara 910
Bhuvana-Kosa 182, 186, 190
Bhuvaraha 1103
Bija 35 fn 2; six 36 fn 1
Bindusaras 249
Birth & Death, Cycle of 845 fn 1;
wheel of 950
Black magic for attaining victory in
the battle 554; lor becoming invi¬
sible 544; causing clay frog bellow
like a bull 554; death 542, 550;
dissention 542; invisibility 554;
quarrel 543; destroying worms
in the abdomen 565; for driving
rats 542 for eradicating serpents
542, for holding fire on the palm
for extinguishing fire 550; for
quelling dropsy and ascites 565;
for quelling leprosy 565 keeping
ivory steady in water 555; killing
enemy 542; killing snakes 542;
licking fire 550; numbifying water
550; conflagration 554; burning
sensation 554,564; protection against
rain 550; quelling dropsy and
ascites 565; leprosy 565; removing
abscess 565; the fear of crocodiles
564; remaining under water for
three days 555; suppression of stools
541; removing the splenic enlarge¬
ment 565, 566; winning favour in
the Royal household 543
—warding off the evil influence of
planets and Bhutas 562-563
Bodies, gross and subtle 941
Body, after death 811, 950; consti¬
tution of 708; forms of—in diffe¬
rent births 727; importance of
942 ff; thieves in the 945; tortur¬
ing—is not the way to salvation
Body, pancabhautika, Conception
of—878; seven elements and seven
Kosas of—description of 736 ; four¬
fold 736
Bondage defined 701
Bones, collection of—of the deceased
751
Brahma, a kind of marriage 852;
four faces of 1100; four-faced 1101
fn 1; heard Garuda Purana from
the mouth of Visnu 710; shrine
Index
1147
of 253; threefold origin of 1016
fn 1; (tirtha) 260; Visnu and
other gods, relative superiority of
966
Brahma-bija 949
Brahma—kanda, Sectarian character
of 958
Brahmacarya (celibacy) 706
Brahmagita 707
Brahmahatya (slaughter of a Brah¬
min), one of the five major sins
1109
Brahmaloka 19 fn 1, 254
Brahman 2 fn 5; one-syllabled 949;
contemplation of 140; supreme
reality 971
Brahmanda 14 fn 2, 1011 fn
Brahma sadas 254, 256, 258
Brahmasaras 256, 258
Brahmatirtha 248, 255
Brahmavadins 21 fn 3, 796 fn 2
Brahma yajna 173 fn 1
Brahmins, conduct of 620; eyes of
620
Briiaspati 985 fn 3; a deity 147 fn 16
Brhaspati—nlti-sara 327-365
Buddha 6 fn 7, 1038 fn 6
C
Caksusa Manvantara 4 fn 10
Campaka, a forest 256
Camunda 123
Canda 1088
Canclrabhaga 248; (Chenab) 218
Chandra-tirtha 1102
Candravana 706, 838 fn 3; a vow 813
Canura, a wrestler 692 fn 3
Castes 2 fn 1; Common characteris¬
tics of 622; mixed 294
Cataka—a bird supposed to live on
rain drops 930
Caterpillar, maxim of 117
Charity 175
Childhood, stages of 846
Chowrie 216 fn 1
Circle, a mystical diagram 724; im¬
portance of 724; around the dying
person 883
Cities, number of—in Yama’s way
757
Cities, Seven, capable of bestowing
salvation 909
Citragupta 818, 908; palace of 887
Citrakuta 247
Classes 841
Cleansing of articles 301 fT.
Cowdung, smearing the ground with
86
Creation, beginning of 15; manasa
20; of Progenitors 19; Primary
1012 fn 1 ; Primary and Second¬
ary 108 ff
Creation after dissolution 1027 fn 5 ff
Creation as the will of the lord 972
Creatures, Varieties of 875
Cremation, Contributions to 912;
rite of—devolves on the son 865;
to counter the bad results of Pan-
cikas 749; of the corpse, rules re¬
garding—904
Crime and Punishment 314 ff
Cudamani mantra for the discrimi¬
nation of good and bad omens
585 ff
D
Daityas 865; Danavas, Asuras 963
fn 2
Dakinis, for removing the evil in¬
fluence of 541
Daksa 7 fn 2, 24 fn 1, 985 fn 4
Daksina Manasa 255, 260
Daksinayana 136 fn 1
Damodara 142 fn 2
Danavas 856
Dandavaktra 1097
Darbha, importance of 865
Darbha grass, Brahma, Kesava and
Sankara stationed in 866; efficacy
of 865
Darsanas, six 946
Dasasvamedha 261
Dasiputra, a son 849
Datta A treva, the son of Atri 4 fn 1,
668, 1036
Dattaka, a son 848 fn 1
Death, accidental 914; impurity for
914; explained 736; forms of 725;
inevitability of 873; life after 814;
Occasions of 913; on accidental
924; premature 863; pre-mature—
is occasional 363; rit« after 864;
the after-effects of—in water 907
Death-bed of Kusa grass 867
Death-fire 944
Death or birth as the result of pre¬
vious action 845
Deceased, lamentation of—813
Debt, discharge of 844 fn 2
Debt or obligation, a way of release
from 848; discharge of 848
Deities, as not separate from each
other 967; auspicious marks of
male and female 1071 ff; Nature
of 955; and the serial order of their
position 1006 ff; presiding over
different parts of the body 870;
Sraddhas for—917; three 870
1148
Garuda Purana
Deities and their relative status 983,
988
Deluge 4, 240 fn 2, 832, 896 fn 1,
933; final 896; universe dissolved
in 922
Departed souls 942; functions of—825
Devakotaka 248
Devala 149 fn 2
Devanadi 259
Deva-vrata=Bhisma 834 fn 1
Devotion, types of 672 ff; to Visnu
675-683
Dhanvantari 5 fn 2; born from the
Ocean of milk 1037
Dharana, Ways for the practice of
670 '
Dharma, a personification of Reli¬
gion 89 fn 1; Discourse on 936;
importance of 795; Secret of 770;
Symbols of 621; effects of—622;
Common—of Brahmanas, Ksatri-
yas and Vaisyas 621; Vaisnava
998 fn 3; (Virtue and Righteous¬
ness) essence of 652; (duty)—of
Brahmins 621; of Ksatriyas 621;
of Vaisyas 621; of Sudras 621
Dharma and Adharma 936
Dharmaprstha 256
Dharmaraja=Yama 771
Dharmaranya 253, 255, 260
Dharma-sastra 170 fn 1, 620 ff
Dharma-Vatsa; a Brahmana 763
Dharma-yupa 255
Dharana (retention) 699; retaining
the deity in the mind 707
Dhenuka an asura 1025 fn 10
Dhenukaranya 255-256
Dhenuvana 254
Dhruva 23 fn 1
Dhyana 707;—Contemplation 670;
fixation of the mind in the object
699; (meditation) 702
Diagram, mystic 865
Dikpalas 30 fn 2
Dipa-nirvana, rite of 748
Discus—weapon 963
Diseases, abodes of 888; Categories of
diagnosis of 421 ff; Diagnosis 421;
Dosas 422 ; Fistula 518 ; principles
of Vata, Pitta and Kapha Sanni-
pata 423; Synonyms 421
Diseases and Remedies, allaying heat
539; Chronic intermittent fever
. 539; Compound of drugs 572-573;
Decoctions 510; Drugs 569; ema¬
ciation and fainting 539; for acting
sensation 540; for affected lungs
540; for arresting foul discharges
546; for attaining beauty 547; for
bad odour in the mouth 538; for
becoming intelligent 549; for be¬
coming invisible 553; for bright
lustre in the face 539; for brighten¬
ing body 541; for burning of the
mouth due to lime in chewing
betel 538; for burns 540; for car¬
diac colic ulcers 540; for curing
all ailments 542; for curing asthema
566; for curing bums and scalds
553; for curing catarrh 566; for
curing cholera 546 ; 558; for curing
coatings of the eyes 563; for curing
consumption 564; for curing dis¬
orders due to the derangement of
wind 555; for curing dogs, horses,
elephants 590 ff ; for curing ears
546; for curing enlarged spleen
555; for curing eye-coatings depi-
lations of eye-lashes 558; for curing
eye-soars, 546; fever, cough, con¬
sumption and catarrh 558; fis¬
tula 559; Haemoptysis 566; head¬
ache 555; harshness of voice
(Aphonic) 566; Hydrocele 542;
impaired digestion 555; loss of
man-hood and virility 559; loss
of sexual vigour 559; miscellane¬
ous eruptions 594; ocular afflic¬
tions 558; piles 553; ring worms
565; spleen 552; strangury 553;
teeth 563; tumours 546, 562-563;
vaginal passage 546; vatarakta
564; for dark spot in the teeth
538; for deranged vayu 540;
for destroying ear-worms 546;
flies and mosquitoes 543; urinary
complaints 558; chlorosis 563;
for dispelling diseases of the teeth
555; dysentery, diarhoea 558;
Suppression of feces, urine and
cardiac colic 550; for dispelling
tuberculosis 550; wrinkles, greying
hair 549;
for driving out serpent 548; for easy
delivery of a child 551; for enab¬
ling a sterile woman to conceive
555; for excruciating pain in the
eye 541; for extinguishing fire 550;
for facilitating conception 553;
conception and delivery 563: for
facilitating sexual indulgence 554;
for preventing wrinkles & greying
of hair 554; for giving lustre to
the body 549; for curing goitre
538; for cooling headache 538;
for healing ulcer 552; for increas¬
ing appetite 560; for indigestion
Index
1143
541; for Jhinghinavata 540; for
keeping a woman young 547; for
long life 541; for pain by blow
541; for paralysis of thighs of 540;
for protection against poison 567;
for protection against the rigorous
heat of summer 566; for protection
against snakes 567; for protection
against thieves & tigers 553; for
quelling blood dysentery 551;
poison 563; for reappearance of
fallen hair 542; for rejuvenation
546; for relief from thirst and fever
567; for retaining health & viva¬
city 557; for saiighatavata 540; for
scalds & busters 540; for shapely
beauty 566; for softening harsh
voice 548;
for sores in the mouth 538; for stop¬
ping bleeding 559; for stopping
piles 559; for sword-cuts 540; for
turning bad odour into a sweet
fragrance 566; for turning white
hair black 535; for ulcer in the
lips 538; for ulcer of gums and
teeth 538; for ulcerating wounds
541; for urination with semen dis¬
charges 541; for vertigo, burning
sensation, pitta jvara 539; for
warding off the evil effects of
planets & fear of ghosts 564;—
the evil influence of planets &
Bhutas 562-63;—evil planet 564;
for worms in the teeth 538;
for removing aches of pelvic region
553; —all germs in the teeth 558;
burning sensation due to fever
563;—blotches & scabs 553;—
Cardiac and back pain 557;—
Ca turthaka fever 547;—chlorosis
and other ailments of the mouth
555; —Colic 557-558, 562; cough,
hiccough and Asthema 548;—
diabetes & urinary complaint
559;—diarrhoea, dysentry 551; —
disorders in the blood 548;—dis¬
orders of Vayu 552; dyspnea 558;
—fever 552; fever caused by
Dakini 547;—goitre 555, 564;—
gravel & urinary complaints 559;
—Gulmas 551; —haemorrhage
552 ;—hair 550;—on the body
548;—heart pains 555;—hicco¬
ugh 559; —hysteric fits 552;—
impaired digestion & colic 558;—
impurity of blood 562;—itches
552;—leprosy 552, 553, 565;—
leucoderma 565;—night blindness
558;—pain in arms & neck 564;
—pain in ducts of penis & cardie
region 564;—pain in the eyes 548;
—paralysis of the thighs 551;
—piles 552, 553;—Parinamasulas
(Gastral pains) 557;—poison 550,
557, 564;—poison of drinking
555;—purgatives 551; —scabies
& piles .565;—scabs 566; —sero-
fula, hydrocela; goitre 559;—Skin
poison 565; — strangury 559;
—strangury gravel & jaundice 559;
—Sula 549;—the fever of lions &
other beasts of prey 564;—vomit¬
ing 552; 567;—weakness 549;—
white leprosy 565
Juices for different diseases 572-573;
kinds of fever 425ff; Kustha
(leprosy) 481; Krmis (germs) 485;
mutraghata (suppression of urine)
459; of diabetes 461; of Gulma
(Intumescence) 465; of vidradhi
(Erysipelas) 465; oils for different
diseases 569-572; Pandu (Chlorosis
and jaundice) 475; powder for
gaining lost eye-sight 561; patho¬
logy of arocaka (non-relish for
food) 443;—Arsas (piles) 449;
—dysentery 455;—fevers 425 ff;
—Hiccough 439; —hrdroga (ail¬
ment of the heart) 444;—mada-
tyaya (dissention due to inebria¬
tion) 446;—Rakta-pitta 434;
Svasa roga asthma 443;—Yaks-
man (consumption) 440;—remov¬
ing wrinkles and grey hair 561;—
for various ailments 560;—Vata-
rakta 491;
powder for quelling sinuses 562;
prayer to lord Visnu for removing
all ailments.
Recipes of medicinal compounds
497; Rules of proper food and
drink 503; Sleep 539; sotha (Oe¬
dema and Anasarca) 475; for
stopping bleeding 561; for substi¬
tuting sinuses 562; Udara (ascites,
dropsy, flatulence) 470; Vata-
vyadhi (diseases of the nervous
system) 486; Visama jvara 539;
Visarpa (Erysipeles-itch) 479;
wind, the courses of 590-593;
Remedy for ear-ache 535;—
Chlorosis 537;—eye salve, 536;—
jaundice 537;—making penis longer
536;—Nasarsas
Dissolution 663; kinds of 664; types
of 410; description of 410
Divodasa, a King 693 fn 1
Doors, for departure 794
1150
Garuda Purana
Dravids 189 fn 15
Dreams, symbolical of Prcta-dosa
829, 840
Drinking watershed 912
Drona, preceptor of Kaurava—
Pandavas 3116 fn 1.
Drona acarya of Kuru princes 965
fn 5
Drugs, medicinal 597-605
Duhkhada, a city in Varna’s way 757
Durga 93 fn 2; worship of 123
Durga = Ugra 1088
Durvasas, a sage 20 fn 6
Duryodhana 1023 fn 2
Dussasana, brother of Duryodhana
1026
Duties of a Householder 621-622;
of a student 621; Sannyasin 622;
Vanaprastha 621;
Dvandvas, opposite pairs 834
Dvaraka 141 fn 2, 247; or Kusasthali
897 fn 3
Dvaravati or Dvaraka 909
Dvipas (islands) seven in number
183
Dying person, condition of 726-727;
three stages of (a) ativaha, (b)
ghost, (c) pitr 870
Dynasties solar 398-401; Lunar 402 IT;
Yadavas 404; Pauravas 407;
Kauravas 409
E
Efligy, of the dead 918; eternal ion of
919
Ego and Attachment 768
Eight-syllabled mantra : Om namo
Vasudevaya 1068
Ekahuti-kriya 720
Ekamra 248
Ekavira 2:50
Ekoddista 739, 755, 849; a Sraddha
847 fn 2, 898 fn 2, 926
Energy, as the magical power 974;
as the very nature of lord 973;
deposited in Maya 973
Epics 12 fn 4
Eradication, prescription for 541
Excretions and discharges 874
Expiation or atonement 654 IT
F
Fast and Pilgrimage 904
Fastings, rites of 905
Fasts, for a sick man 905
Fee-sacrificial—for the officiating
priest 917
Fever, House of 888
Fire, Ahavaniya 625; Garhapatya
625; location of—633; types of—
633
Fires, three 870
Foetus, development of 877
Forest, description of a—772-773
Form, neutral—alien to lord 974
Forms, male and female, inseparable
973
Formulas, aham brahmasmi and tat
tvam asi explained 710
Four vargas—Dharma, Artha, Kama
and Moksa 956 fn 1
Funeral code 810
Funeral practice 891
Funeral rites, rite of durmitra 748
G
Gadadhara 260; shrine of 254;
worship of 265 ff
Gaja, shrine of 254
Ganas ofYama, their admonition of
the deceased 939 ff
Ganas, of Visnu 718
Gandaki 249; (r) 1083 fn 9
Gandhamadana, a mountain 757,
884
Gandharva, a city in Yama’s way
759
Gandharvas 18, 969
Gandika stone for making idols
1104
Ganesa 93 fn 1
Gatiga 758, 915; at Haridvara 247;
at Prayaga 247; at Ganga-
sagara-sangama 247; glorifica¬
tion of 1127 ff, fn 1
GangSdvara 250
Ganges, a famous river of X. India
1060 fn 3
Garuda, an emblem in the banner
of Visnu 712; as a younger brother
of Aruna 730; as the destroyer
of Nagas 712; brought soma from
heaven 712; swallowed Nisadas
712; mighty deeds of—712: praise
of—713; fruits of meditating on
713
Garuda-dhvaja 834 fn 1 or the term
may refer to Visnu who has Garuda
as the emblem on his flag-staff
Garuda mantra 579-584
Garuda Purana, as a Vaisnava
Purana 951; as the essence of know¬
ledge 710-711: Contents 14: fruits
of reciting or listening to 713-714;
how it descended to Suta 951;
its sectarian role 1022 fn 3; the
Index
1151
effect of listening to 951-952;
tradition of 6
Garuda, son of Kasyapa and Vinata
712; travels of—117
Gauramukha, the sage 955
Gaurl 21 fn 5; shrine of 254
Gautama, the propounder of the
Nyaya system of philosophy 976
Gaya, a famous city in Behar 1060;
expanse of—Ksetra 253; glory of
251 ff; Sraddha 252; Sraddha at
259
Gayaditya, a shrine of 254
Gayaksetra 256
Gayakupa 257
Gayaloka 254
Gayasiras 253
Gayasurasiras 265
Gayatra (tirtha) 255
Gayatri 47 fn 4, 121 fn 1
Gayatri Kalpa 122
Gayatrl mantra 384, 831 fn 2
Gayatri, mystical syllables prefixed
to 867; shrine of 253; worship of
119
Gems, five 865; Bhismamani 243;
Bloodstone 245; Coral 246; Crys¬
tal 246; Diamond 224; Emerald
236; Karketana 242; Lapis Lazuli
240; Pearls 228; Pulaka 244;
Ruby 232; Sapphire 238; Topaz
242
Ghativantra 732
Ghost-aflUcted person and the
astrologer 829
Ghost, curse of the 830; Gifts for
861; rites for the redemption of a
830; story of a 786;
Ghosthood, causes of 832, 833, 835,
837, 839, 841; due to 828; means
of warding off 838; ways to ward
off 861
Ghosts, propitiation of 832; story of
five—-773; their conduct and be¬
haviour 837-839; their diet 837;
the way of life and their food 778
Ghosts and the Brahmana 835
Ghosts and their release 829
Gifts 652 ff, 909; and virtues 935;
benefits of 872; eight 737; for
redeeming 867; for the benefit of
860; for the sages and gods 867;
merits of 801; on bestowing 867,
872, 921 ff; process of making
302 ff; results of 738-739, 845;
ten 737; at the time of death 906;
for the dead by his kinsman 895;
of golden gingelly seeds 865;
of a golden jar 861; of a lamp for
the deceased 862; of vessels for
the deceased 908; of wealth to
brahmanas 907; to quell obstacles
750; to get release from sin 750
Gingelly seeds, efficacy of 865; to
drive off ghosts 865
Gita, essence of—704-707
God, nature of 941
Godavari 250; (r) 249, 1083 fn
Godhead, Brahma, Visnu, Siva—
the different aspects of the same
870
Gods and Goddesses, relative superi¬
ority of 970
Gokarna 249
Gold, Conversion of copper into 554
Gomaka 254; shrine of 254
Gomati 247
Gomeda dvipa 884
Gopala, worship of 97
Gopati, shrine of 255
Gopracara 260
Gotra, defined and explained 291
fn 1
Govardhana 249; a mountain in
Vmdavana 692 fn 2
Govinda, etymological meaning of
1086
Graha-yaga, for attaining pros¬
perity 310-311
Grammar, different aspects of 605 ff;
case endings 605 ff; Compounds
610; Krt suffixes 607; Sandhis
608; Subantas and Tiiiiiantas
605 ff
Grandson, importance of 864
Grdhrakuta 257
Grdhresvara 255; sacred to Dharma
253
Grcr.t Path 872
Gross elements—mahabhutas 1035
Gudhotpanna, a son 848
Gujarat 897
Gunas, their nature, imbalance and
equilibrium 978; three 662
H
Hair, roots of 879
Hamsa. an asura 1025 fn 13
Hamsalirtha 254
Hanuman 959 fn 3; a monkey chief
1043; son of Anjana and Vavu
965 fn 1
Hari, significance of two letters 909;
Worship of 282
Hariksetra 910
Hastinapur 831 fn 2
Havana—rites 40 fn 1
Havyas—offerings of sacrificial food¬
stuffs to the deities 258
1152
Garu<jla Parana
Hayagriva 42Jfn 3; Worship of 114
Heaven 909; description of 735,
virtues that take the virtuous to
736
Heaven or hell, not a permanent
abode 881
Hell 849; description of 730; nature
and division of 730; principal
hells 730; names of 314 Principal :
Apratisfha 733; Asipatravana 732;
Atisita 733; Maharaurava 731;
Nrkrntana 731; Raurava 730;
Minor : Different —s for diffe¬
rent sins 733-734
Hermitages 765-766
Hidimba, an asura 1025 fn 2
Himalayas 758, 884
Hiranyagarbha 708
Hiranyaksa, elder brother of Hiran-
yakasipu 1024 fn 8
Hiranyakasipu 1024 fn 7, 1087; son
of Kasyapa and Did and brother
of Hiranyaksa 1037
Holy Characteristics 621
Homage, order of paying—to deities
and sages 957
Householder, Duties of a 622
Human form, due to virtue 942
Human life, full span of 841
Hymn, Acyuta or Chakradhara 690;
Mrtyvstaka 688 ff
Hymn to Acyuta or Cakradhara 690 ff
Hymn to Narasimha 683
I
Ida 90 fn 7
Idols, gifts of 1107; installation of
153; various—described 1106 ff
Ilvala, an asura 1025 fn 8
Impurity, due to a relative’s death
894; exemptions from 913; period
of—for different castes 913 ff;
rules of 912
Impurity rite prohibited for the
deceased in certain circumstances
915
Incarnation, purpose 990
Incarnations 870; ten 870; of per¬
sonalities 1113 ff
Individual and the universal soul
703
Indra, city of 896; his sin of Brahma-
hatya 876
Indraloka 911
Indra-tirtha 1105
Inferno 849
Intellect 16 fn 3
Intellectual, two-fold character of
1120ff
Iravati 249
Isfapurta 889 fn 2, 928, 1065
Isvara, shrine of 253
livara and Purusa 973
Isvara-cintana 706
J
Jagrat, a state of consciousness, wake¬
fulness 709
Jaigisavya 1087
Jaimini, Samavedin 661
Jaladhenu 780
Jamba vat, a forest king 1111 fn 2
Jambavati, anecdote of 1075 ff; Her
prayers to lord Visnu 1077; dau¬
ghter of Jambavat 1111
Jambu dvipa—an island with Meru
at the centre, including Bharata
884
Janardana 143 fn 3;
Janardana (a mountain) 253
Janugartaka 259
Jangama, a King 815
Japa, repetition of a mantra 699;
rites of 835
Jar, made of gold 861
Jarasandha, King of Magadha 1024
fn 2
Jatakarman 749; rite of 749
Jay a 1097 ; holy Purana Garuda 117
Jaya-Vijaya, attendants of Visnu 98
Jina 4 fn 6
Jiva, marks of—going to be released
967; (personal self) 709
Jnana-yajna—sacrifice of know¬
ledge 705
Junctures, three 870
K
Kadru, mother of Nagas 712
Kaikeyi 1064
Kailasa 8 fn 1; the mountain 867,
884
Kakajangha 255
Kala, the part played by—in regard
to human life 726
Kalakeya, a number of asuras on the
side of Asura Vrtra 1026
Kalarijara 249
Kalasarpi 248
Kalasutra, a hell 263
Kalesvara, shrine of 253
Kali 6 fn 4, Omit incarnation in the
Footnote
Kali 849; his paraphernalia 1128;
his consort 1129
Kali Age 826, 841 fn 3
Kalindi, daughter of Vivasvat 1067;
Index
1153
her penance to obtain Krsna as
her husband 1067; episode 1067 ff
Kaliya, a Naga king 692
Kalki 6 fn 7; incarnation of Visnu
1038
Kalpa 16 fn 2; a day of Brahma 968
Kalpas, seven 922
Kamadeva 94
Kamakhya 249
Kamarupa (Assam) 249
Kamatirtha 243
Kamsa, Son of Ugrasena 1024 fn 4
Kanada Kanabhuja, Kanabhaksa
976 fn 4
Kanaka (r) 254
Kanakarka, shrine of 253
Kanakhala 250, 260
Kafici 248 fn 1, 909; Conjeeveram
1060 fn 5
Kanina, a son 848—fn 1
Kapila 3 fn 4; a mountain 1111 fn 1
Kapila 258; (a river) 1083 fn 10
Kapila, an authority on Sankhya
1036
Karkofaka 28 fn 2
Karma-yoga 762
Karman, noose of 767; of previous
life fructifying in this life 1066
Karmendriyas, Organs of activity
1035
Kama, son of Kunti, bom before she
was married to Pandu 212 fn 1
Karttika 897
Karttikeya 248
Kasi 909
Kasyapa 2 fn 3, 842 fn 1; hermitage
of 950
Katodaka-kriya 748
Katyayana 605, 611
Katyayani 42 fn 4
Kaus'ika 256-257
Kaustubha 30 fn 1
Kaveri (r) 248, 249, 1060
Kavyas, offerings of rice-ball to
the manes 258; 1062
Kedara, shrine of 253
Kedara=Kedaranath 247 fn 3
Kes'ava, etymological meaning of
1085; as Siva 247
Kesi, an asura 1025 fn 11
Kesin 691 fn 2
Kicaka, brother-in-law of the King
of Matsyas 1025
Kikata 6 fn 5, 252
Kikata—Bihar 1038 fn 5
Knowledge,—of aham and Brahma 70
Knowledge, as the means of release
700; §astras and Vedas not the
means of true 948; imparting of—
to the unworthy 930; two-fold
948; and detachment (Jiiana and
Vairagya) 702; of Reality 949
Kokamukha (tirtha) 248
Konagiri 250
Kosala 225 fn 3
Kosas of the physical body 878
Kotisvara, shrine of 254
Kofitirtha 254, 257
Kraunca, a city on Yama’s way 757
Kraunca dvipa 884
Krauncapada 256-257
Krauncuki 274
Kravyada—the meat-devouring fire-
god; a messenger of Yama 809
Krcchra 706, 838 fn 2
Krcchra Candrayana 1065 fn 2;
Tapta-Krcchra and Santapana
Details of 748
Krpa 1098 fn 2
Krporka 1083
Krsna 249; (r) 1083; a full incarna¬
tion of Visnu 1038 fn 4; as Yogi-
svara 955 fn 4; image of 915;
Incarnation of 416; significance of
letters 909
Krsnasara, a symbol of Dharma 796
Krsna—Venika, mod. Krsna and
Venna 766
Krttrima, a son 848 fn 1
Krurapura, a city in Yama’s way
757
Ksetraja, a son 848
Ksetrapala 34 fn 1
Kubjamraka 248
Kulamrta or Jnanamrta 686 ff
Kulaparvat 185 See fns on this
page
Kumara= Karttikeya 2 fn 7
Kumaradhara 258
Kumari-tirtha 1110 fn 1
Kumbhakama, brother of Ravana
1026
Kumbhanda, minister of Asura Bana
1026
Kumbhipaka 264; a hell 808
Kunti, mother of Yuddhisthira 834
fn 2
Kupa (Well) 255, 260
Kuparnaka, an asura 1026
Kurma 1098 fn 1
Kuruksetra 218 fn 2, 247, 259, 897,
910
Kurus 186 fn 10
Kusa, son of Sita 1114 fn 2
Kusa-dvipa 884
Kusa-grass, as death-bed 866
Kusavarta 250
1154
L
Laksana (indicatory process) 708
Laksmana, marriage of 1070 ff;
Defects of 1072 ff
Laksmi 901; as a cow 872; as Prakrti
974; as the principal goddess in
the Garuda Purana 964; Consort
of Visnu 718; (=Prakrti) their
union not without purpose 974;
worship of 34
Laksmipati=Lord of Laksmi, an
epithet of Visnu 1086
Lamp, burning of—for the deceased
756; gift of 872
Lekhaka, a ghost 775, 836
Lelihana 259
Liberation, concept of 724; state of—
1022 fn 4
Life, after Death 823; at Dharma-
raja’s abode 888; Origin of 875
Life or Death as a result of action 885
Linga, worship of 912
Lokas fourteen 719
Lomasa, a sage 765, 770
Lord and Universe, their fulness 972
Lunar dynasty 834
M
Madhava, etymological meaning of
1086
Madhava-tirtha 1101
Madhu and Kaifabha 691 fn 1,
1024 fn
Madhuparka 764
Mahakala, at Ujjayini 766
Magha=January-February 133 fn 3
Mahabharata, story of 417
Mahacandi, shrine of 254
Mahahrada 257
Mahahasa, an asura 1025
Mahakala 88 fn 2; a temple 218 fn
4; in Ujjain 248
Mahakes'i 248
Mahakosi 258
Mahalaksmi 250; Incarnations of
1039 ff
Mahamuni, Yajurvedin 661
Mahanadi 255; (r) 259
Mahat (intellect) distinguished from
Manas (Mind) 979 fn 1; the great
principle intellect 718
Mahavakya, aham brahmdsmi 708
Mahavyahrtis 121 fn 1
Mahendra 249
Mahesvara, worship of 129
Mahes'vari (r) 257
Mahesvari worship 129
Garu/fa Purana
Mahidasa, a teacher of Pancaratra
system 1036
Mahismati 249
Mahodaya, a city 856; mod. Kan-
nauj 766
Maholka 1089
Mainaka 21 fn 4
Manana (deliberation) 702
Manasa 250; holy lake of 910; sons
of Brahma 17
Mandapa=Laksmi 1083
Mandara, a mountain 5 fn 1; 248;
884; 1037
Mandehas (wicked spirits) 625
Mangala, shrine of 255
Maniman, an asura 1024 fn 9
Manthara 1023 fn 3 ff.
Mantra for arousing love 544; arrest¬
ing rapid discharge of semen
544; for begetting a male child
545; for captivating a lover 544;
for captivating men in general
544; for control of wife 544; for
fulfilling a wish 541; for removing
the poison of a scorpion 550-551;
of eight syllables 871; of Gana-
pati for wealth and learning 556;
of Ganapati for various purposes
556; of Ganapati for subjugating
women of twelve syllables 871; to
obtain women 132;
Mantras 12 fn 1
Manu 20 fn 4, 913, 927; Svayam-
bhuva fn 2, 4, 1029 fn 3; Vaivas-
vata 4 fn 11, 1003 fn 1
Manus, fourteen 987 fn 3; their
progeny 268-272
Margas, of Jnana, Yoga, Karma and
Bhakti 758
Marica 951
Marici 27 fn 3
Marjana 87 fn 3
Markandeya 20 fn 5
Markandesvara, Shrine of 254
Marriage, types of 292
Mataiiga (holy pond) 255, 258, 260;
(region) 256; a lanapada 225 fn 1
Mathana 259
Mathura 248, 771, 909
Matrgana (female energies of Gods)
683 fn 2
Maunaditya, shrine of 253
Maunji, a girdle of Munja grass 846
Maya (Tripura) 702; defined 90fn
6; synonymous with Prakrti 974
Maya (r) 256
Maya 909; bom of ignorance 704
withdrawal of 704;
Mayanaimisa 247
Means of realizing the self 948
Index
1155
Meditation 42; On Visnu 707
Mekala 245 fn 2
Men and women, auspicious names
of 109G
Meru, a mountain 884, 1040
Merudevi 4
Mind, its control 767
Misery, the root cause of 608; three¬
fold 868; types of 664
Mitravinda 1064; Svayarhvara of
1067
Mlecchas and Dumbas 795
Mohadanda 248
Mohini 5 fn 3; Visnu disguised as
1037
Moksa (liberation) 941
Mudras 37fn 2
Mughals 864
Muhalla, a place 1095
Mulaksetra 257
Mundaprstha 253-255, 257, 260
Mura, an asura 971
N
Nabhi 4; Father of Rsabha and the
grandfather of Bharata 1036
Nabhitirlha 254
Nagadri 2.56
Nagas, splitting of their tongue 712
Nagendrabhavana, a city in Yama’s
way 757
Naimisa or Naimisa 915; a holy
place on the river Gomati 1 fn 1,
897; 955 fn 6
Nala, father of Bhadra 1064
Namaskara (Obeisance) 835
Namuci, an asura 1025
Nana-krandpura, a city on Yama’s
way 757
Nanda 1088
Nanda (river) 1108; Efficacy of
1109
Nandana—a divine park 782
Nandana, a garden in Paradise 782
Nandi, bull of Siva 88 fn 1
Nandimukha 852 fn 1, 920
Nanditirtha 249
Nara 117; (tirtha) 255
Nara-Narayana 3 fn 3
Narada 3 fn 1, 767
Narayana 32, 117, 247, 860; aus¬
picious marks of 1071; an epithet
of Visnu 977 fn 1; etymological
meaning of 1085-86; Bali 744,
753, 831 fn 3; rite 860; rite, des¬
cription of 859
Narmada 249, 910; (r) 1083 fn 4
Nasikva 249
Nerves, principal—879
Nidhis (eight) 181 fn 1; special
characteristics of 181
Nigraha, flow in argument 946 fn 2
Nila, Episode of 1056
Nila parvata 250
Nimba, a tree with bitter fruits 810
Nine pores or Nine doors 998 fn 2;
1059 fn 1
Nisada 712
Nisadha, a mountain 884
Niscira 256; (r) 258
Niyama, types of 669
Niyoga 326 fn 1
Nrsimha=Narasimha (Man-lion)
'4 fn 4, 1037 fn 5
Nyasa 32 fn 1, 871 fn 1
Nyasa—touching parts of the body 871
O
Objects, consist of particles 975
Objects of worldly existence 770
Obscqual rites, importance of 869;
preliminaries to 913
Obsequies, persons authorised to
perform 779; the funeral rites of
the deceased 739 IT
Orh 9 fn 5; explained 710
Oiikara 700
Orbs, mystical 12 fn 3
Organs of action 984 fn2; of activity
879; of intellect 984 fn 2; of sense,
eleven in number 984 fn 3
P
Pada, eight kinds of 737
Padadana, 804, 854 fn
Padmanabha 142 fn 1
Padmasana, a posture in meditation
92
Paila, Rgvedin 661
Paka, an asura 1025
Palaces, characteristics of 150
Pancagavya 658, 749
Pancajanya 42 fn 1
Pancaka, five constellations from
Dhanistha to Rcvati 749; inauspi¬
ciousness of 902
Pancaka days, cremation or water-
libation prohibited on 902
Pancalas 186 fn 9
Pancatattva, worship of 108 fn 1
Pandu—father of Yudhis^hira 834
Pandu, son of Vicitravirya and
brother of Dhrtarasfra 341
Pandu sila 2.50
Parabrahma 948
Paramanu defined 976 fn 2
Paramatman, taking all forms 700
1156
Garu da Pur ana
Parasara 5 fn 9, 323 fn 1; a sage
770; teachings of 323 ff
Parasurama 5 fn 7; an incarnation of
Visnu 1037 fn 28; son of Jama-
dagni 1021
Parivedana 326 fn 2
Parjanya, a deity' of rains 146 fn 3;
explainfed 1127, 1128
Particle, ultimate indivisible 976
Parvana 849 fn 2; sraddha 848,
849 fn 2
Paryuksana 920
Paryusita, a ghost 775, 836
Pasupata tirtha 248
Patrasadana 920
Pauganda 846
Paundra 225
Paurika, a King 1026
Pavitra-pratipatti 920
Payosni 249; mod. Purna 766
Payovarsana, a city in Yama’s way
757
Penance, a way of self-reflection or
repentance 1067; Prajapatya 658;
Krcchra 659; J Mahasantapana
659; Taptakrcchra 659; Par aka
659
Personal soul, .size of 847 fn 1
Personalities, unfolding the secret
of some—1129-1130
Phalgu, a river 180 fn 1; (r) on
which Gaya stands 1083 fn 8
Phalgucandi 254
Phalgu-tirtha 253-254, 260
Phalgvisa, shrine of 254
Physiogonomy 203-217
Pilgrimage 909; seven places of 950;
visit to places of 1108
Pinda 256, 928
Pinda-palana, a rite of 753
Pinda-praseka, a rite for the deceas¬
ed 752, 850
Pinda-pravesa, a rite performed on
the anniversary of death 850
Pinda-rite 833
Pinda-vidhi 741
Pingala 90 fn 8; a writer on prosody
615-616, 618
Pisacas 835
Pistaka 920
Pitrloka 850 fn 2
Pitr-tirtha 762
Pitrs (manes) 17; three groups 987
fn 2
Planets, descriptions of 191
Poison, mantras for removing 81
Potter’s wheel 881
Prabhasa 205, 247, 254, 910
Pracanda 1088
Pradhana, principle of nature 700;
source ol tne world 718
Practvumna, son of Srikrsna 693 fn 1
Prahlada 1087
Prajapatya 19 fn 2; penance 658
Prakiti (Primordial nature) defined
975, 978 fn 1; or Pradhana 977
fn 2
Pralaya (dissolution of the universe)
14 fn 1 ; the final deluge 854
Pramloca 262
Prana 707
Pranava 626
Pranayama 669; details of 698 ff;
types of 77 fn 1
Pranita (r) 250; parimoksana 920
Pratibimba (reflection) 966
Pratyahara 707; (withdrawal of
mind from the sensual objects)
670;—diversion of sense-organs
from the objects 699
Pravaha 985 fn 5; (son of Vayu),
designation explained 1117
Prayaga 247; a meeting place of
Ganga and Yamuna 177; a place
of pilgrimage near Allahabad 1060
Prayascitta 920; defined 1067
Preta-dora, bad intention of the
ghost; 825 ff 829; events indica¬
tive of 829
Preta-ghata, an earthen jar 860 fn 1
Pretahood, redemption from 832
Preta-pinda (an offering to the
mane) 751
Pretaraja, King of ghosts 836
Pretasauca, obsequies and impurity
on the death of persons 320
Pretasila 263; sections of 265
Priesthood and idol-worship as tar¬
gets of criticism 9,31
Progenitors, creation of 19
Progeny, of Kasyapa and Vinata
'819
Prohibition 1021 ff
Prosody, Acala-dhrti 613; Akrti 617;
Amrtadhara 619, Anaiiga-krida
614; Anustup 615; Aparajita-616;
Aparavaktra 618; Apavaha 618;
Apida_619; Arsabha 619; Arya
612; Aryagiti 613; Asambadha
616; As(i 616; Asva-lalita 617;
Atidhrti 617; Atikrti 617; Ati-
satkari, Atisakvari 616; Atyasfi
617; Aupachandasika 613; 618;
Balalalita—Gayatri 614; Bhadraka
617; Bhadravirat 618; Bhujanga-
prayata 616; Bhu janga-Vi jrm-
bhita 617; Brhati 615; Bhramara-
Vilasita 615; Candavrsfipata
Index
1157
618; Candravartma 615; Can-
drika 616; Capala-vaktra 613;
Caruhasini 613, Citra 613; Citra-
lekha 616; Chitrapada 614; Dak-
sinantika 613; Dandaka 618;
Dhrti 617; Dodhaka 615; Druta-
madhya 618; Druta-vilambita
615; Ela-616; Ganas 611; Gatha
619; Giti 612; Halamukhi 615;
Hamsaruta 614; Indravajra 615;
Indravariisa 615; Induvadana
614; Jaladharamala 616; Jalod-
dhatagati 615; Kalika 619;
Kanya pratis(ha 614; Ketumati
618; Khanja 614; Kokilaka 617;
Krauncapada 617; Krti 617;
Ksama 616; Kusuma-vicitra 615;
Kusumitalata 617; Lalita 616;
619; Laval; 619; Madalekha 614;
Maghyi 614; Malini 616; Mana-
vaka 614; Mandakranta 617;
Manigunanikara 616; Manimala
616; Manjubhasini 616; Matta-
mayura 616; Manjusarini 615;
Manorama 615; Matra-sama 613;
Matta-krida 619; Ma-vipula 613;
Meghavisphiirjita 617, Mrgi 614;
Muditavadana 615; Mukha-
capala 612; Nari 614; Narttaka-
taka 617; Nas;a 620; Padaca-
turdhva 619; Padakulaka 613;
Panava 615; Pankti 615; Pankti-
supratistha 614; Pathya 612;
Pathya-vaktra 613; Prabhadraka
616 Pracyavrtti 613; Praharana-
kalika 616; Praharsini 616; Pra-
krti 617: Pramanika 615; Pramita-
ksara 616; Frastara 620; Priyam-
vada 616; Pravrttaka 613; Pithvi
617; Puspitagra 618; Pu(a 615;
Rathoddhata 615; Rucira 614,
616; Rukmavati 615; Sajaghana
612: Samanika 615; Sankrti 617;
Sardula-vikridita 617; Sarkari
(Sakvari) 616; Sasikala 616; Sau-
rabhaka 619; Sikha 614; Simhon-
nata 616; Sisubhrta 615, Samu-
drika 615; Sragdhara 617; Srag-
vini 615; Sri 615; Sri Uktha 614,
Sruk 616; Stri Atyuktha 614;
Sukesara 616; Suddhavira; 619;
Sukhandita 615; Sikharini 617;
Sunandini 616; Suvadana 617;
Svagata 615; Syenika 615: Tanu—
madhya 614; Tanvi 617; Ta-
Vipula 613; Totaka 615; Tristup
615; Uddista 620; Udgata 619;
Udgiti 612; Udicvavrtti 613;
Ujivala 616; Upacitraka 618;
Upagiti 612; Upajati 615; Upas-
thita 615; Upasthitapracupita
619; Upendravajra 615; Usnik
614; Utkrti 617; Vaitaliya 613;
618; V aktra 613; Vanini 616;
Vara sapatra-patita 617; Vam-
sastha 615; Vanavasika 613; Van-
mati 618; Vasanta-tilaka 616;
Vatormi 615; Vegavati 618, Vi-
dyunmala 614; Vikrti 617; Vi-
sloka 613; Viparitakhyanaka 618
Vrsabha-Gaja-jrmbhita 616; Vi-
pula 612, 613; Virajita 615;
Visesa 619; Vrtta 615;
Protection boats 725
Prthu 4 fn 9
Pulastya, a sage 1002 fn 1
Pum, a hell 1098
Pumsavana 287
Pundarika (Visnuloka) 257
Pundarikaksa 915
Pundravardhanaka 249
Punyaha mantras 157 fn 4, 749
Purana, number of 661; people
authorised to hear 711; people not
authorised to hear 711; procedure
of reciting 957; the sectarian
character of 1117 ff; topics of 661;
Puranas, classification of 955, 690
fn 1; division into sattvika, rajasa
and tamasa 962; merit accruing
from 962: more valuable than the
Vedas 962;
Purascarana, a rite preparatory to
another rite 830 fn 2
Purification by atonement 736; kinds
of 623
Purnahuti 40 fn 2
Pururava and Adrava 649 ff
Purusa 15 fn 1; as cit (consciousness)
702; (soul) as a passive looker-
on 718
Purusasukta 882-883, 915
Puryastaka 698
Puskara 247, 779, 790, 910, 915;
a town 218 fn 1; or Puskala 1130
fn 1; son of Vanina 282
Puskara dvipa 884
Puspabhadra, a river 757
Puspadanta, an attendant of Siva 147
Putana 148 fn 2
Putra, defined 832 fn 1
Q.
Queries about the funeral procedure
862
Queries of Garuda 117-122
R
Races of Bharata 186
1158
Garuda Parana
Radha 100
Raivata, a king 1113
Fajagrha 252
Rajas 16 fn 1
Rajasuya 260
Raksasa 10 fn 2
Rama 5 fn 10, 790; (Dasarathi)
1038; story of 413
Ramagiri 247
Ramahrada 255
Ramana, a mountain 884
Ramatirtha 255, 258
Ramesvaram 179 fn 3, 248; 1022 fn 1
Ranganatha, a tulelary deity 1060
Rati, wife of Kamadeva 94, 984 fn 5,
990 fn 3
Raudra, a city on Yama’s way 757
Raurava, a hell 263
Ravipada 257
Rbhus 987 fn 1
Rddhi and Vrddhi 919
Rajasvala, rites at the death of 749
Release, method of final—941; way
to 942
Reality devoid of dvaita and advaita
948
Reality, unfolding the mystery and
secret of 1126 ff
Realization of the self as identical
with the Supreme self 704
Rabirth 665-668, 870; causes of 885;
from heaven to earth 870; rites to
ward off 845
Re-incarnation 1067
Release, places that grant—950;
way to 950
Religious rites 837
Religious rites, adjournment of 832
Renuka, a goddess of low status
1118 fn 1
Results of good and bad actions 730
Reva Narmada river 1060 fn 9
Revati 1112 fn 1
Rice-balls, eleven 916
Rikta, tithi 894
Rites after death 846; daily 630-633;
obsequial 798 ff; obsequial—for
the sinner 924; post-death 750
Rivers, names of auspicious 1095
Rodha, a ghost 775
Rohini 1112 fn 2; wife of Vasudeva,
mother of Rohini 1050
Rohita, a ghost 836
Rta 9 fn 4
Ruci 4 fn 6; an elderly sage, a story
of 272; on wedlock, etc. 273-282
Rudra 959, 986; incarnations of
1049; progenitor of the Bhargava
race 20 fn 2; shrine of 253
Rudra-loka, region of Siva 867
Rukmini, wife of Krsna 692 fn 1
S
Sabda Brahman 948
Saci, daughter of Puloman and wife
of Indra 984 fn 4
Sacraments, Annaprasana 288; Cu-
dakarana 288; Garbhadhana 287;
Investiture 288; Jatakarman 287;
Namakarana 288; Niskrama 288;
Prasava 257; Purhsavana 287;
Simanta 287
Sacred places 247 ff
Sacred rites 838 fn 1
Sacred thread 866; merits of—724
Sacrifice, rules of 625
Sadanga (mantras)
Sages, Council of 956; in the Naimisa
forest 956; their queries to Suta
957
Sagotra (direct relation) 752
Sahasrolka 1089-1090
Sahodha, a' son 848 fn 1
Sailagama, a city in Yama’s way 757
Saitava, a writer on Prosody 613
Sakadvipa 884
Sakamedha, a sacrifice 297
Saktis, eight or nine 93 fn 3
Salagrama 248, 910; a stone emblem
of Visnu 1059; Characteristics of
142; size of the idol, etc. 1104
Salagrama stone 141 fn 1, 882
Salinali dvipa 884
Salt, as the destroyer of sins 725;
gift of 867; other merits of 725;
gift of 867; importance of 867;
origin of 867; produced from the
body of Visnu 737
Salva, friend of Sisupala 1025
Salvation, defined 701, 909; six holy
things, leading to 866; six steps
to 725; way of 910
Samadhi 707; fixation of the mind in
Brahman 699: meditation 670
Samans 9 fn 1
Sambara, a leader of Asuras 1024
fn 12; an asura 693
Sambhala-Sambala 247
Sarhkarsana 9 fn 3: Balarama 1035
Samputa 860; rite 860
Samsrava—prisana 920
Samvartaka or Samvarta 259, 807
Sandhya, details of 639
Sanat kumara—A mental son of
Brahma 1035
§auca (purification) 706
Sandhya, prayers 120 fn 1, 625
Index
1159
Sarigrhitr, a son 849
Sankalpa, a vow to perform an
observance 868; rite of 868 fn 1
Sahkha 28 fn 1
Sankhya 3 fn 6
Sankhyakarika, of Is'varakrsna on
evolution of Tattvas 983 fn 2
Sannyasa, the benefits of—as a
means of release 905
Santanu, father of Bhisma 834 fn 1
Santapana, a Brahmana 772
Santaptaka, a brahmana, story of
834
Santikapausfika 750
Santosa (Contentment) 706
Sapindana, rite of 721 fn 2
Sapindikarana 649, 753 fn 2, 787 fn
1, 850 fn 1, 898; essentiality of
851; and Sraddha 900; Results
of—901
Saptagodavara 250
Sapta-rsis (seven sages) 21
Saptasarasvata 247
Sarasvata (tirtha) 255
Sarasvati 30 fn 3, 117, 121 fn 4,
179 fn 1, 247, 253; (r) 1083 fn 2;
daughter of Brahma, later on
became his wife 969; Goddess of
learning 98 fn 4
Sarayu (r) 1083 fn 7
Sarga (creation) a chart 17; Anu-
graha 17; Arvaksrotas 17; Bhuta
16; Kumara 17; Mahat 16 fn 3;
Mukhya 16; Prakrta 17; Urdhva-
srotas 17; Vaikrta 17; Vaikarika
16
Sarmisfha 27 fn 2
Sastras—sacred books 841 fn 1
Satadhanvan, a Yadava King 1026
fn 10
Sataraka, mod. Satara 766
Sati, wife of Siva 20 fn 1; custom as
optional 911 fn 1; custom of—
endorsed 813
Satvata, a family of Yadava race
976 fn 3
Satvata Tantra=Narada-Samhita
3 fn 2
Satya or Brahma 884
Satyavati 5 fn 8; Matsyagandha,
mother of Vyasa by Parasara, also
wife of Santanu king of Hastina-
pur 1038 fn 5
Saunaka 1 fn 3, 955; and Naimisa-
dwelling sages 957
Sauripura, a city in Yama’s way 757
Sauvira 225 fn 4
Savitri 626 fn 1, 901; shrine of 233
Savitra-tirtha 255-256
Self, personal and universal 949;
Reality of 947; Supreme form of
768; analogy of Reflected and
Reflection 967; and Supreme self
distinguished 967; as friend 895;
as Sambhu 896; as the kinsman
or the enemy 895 fn 1
Self-immolation (Sati) 896
Self-immolation of women 896
Self-realization, too much effort for—
harmful 972
Sense-organs 835; and their victims
359 fn 1, 797
Serpent gods, worship of 385
Servants 342 ff
Sesa 27 fn 5; (a mountain) 1084;
the seroent chief 965 fn 2
Sesa or Adis'esa 984 fn 1
Sesame, merits of 724
Setubandha 248; a bridge upon the
sea 179 fn 2
Sex relations 543-545
Sexual intercourse, auspicious night
for 877; different nights for beget¬
ting sons or daughters 876
Siddhas 260, 956 fn 2; hermitage
of 957
Siddhesa, shrine of 254
Siddhi 74 fn 2
Sighra, a ghost 775
Sighraga, a ghost 836
Siias, gifts of sacred 1105
Sin, as the cause of death 845; diffe¬
rent forms in the next birth due to
different sins 729; different
diseases due to different sins com¬
mitted previously 729; how it
spreads 727
Sinners, characteristics of—in the
next birth 727
Sins, characteristic traits of—in Re¬
birth 929; major and minor 314ff
process of atonement 315 ff
Sins and Vaitarani 932
Sins of omission and commission
841
Soul’s lament 937
Sisupala 683 fn 1, 1097; attaining
salvation 701
Sita 790; story of 410
Sitadtiya, a city in Yama’s way-757
Sitarama, a holy idol 1105
Siva, eight inferior forms 94 fn 1;
five faces of 83 fn -1; worship of
84, 85, 89; worship of Pancaratra
83
Six parts of the body 35
Six subsidiary tractors related to the
Vedas 45 fn 1
Six-syllabled mantra 699
Snake, idol of—as a gift 926
1160
Garuda Purana
Snake-bite, mantras to cure 97;
remedy for 78
Snakes, list of eight—78
Sodasi 752; middle—753; third—753
Soma 131 fn 11
Somakunda 259
Somapada 257
Somapa 258
Somatirtha 255
Son as the saviour of his father 890
fn 2, cremation rites to be perform-
ed by—865; importance of 864
fn 2; necessary for the parents’
salvation 864; need of a —to the
parents 723; nine types of 849;
saves parents from hell 805; san-
grhitr 849
Sona (r) 248
Sonanada 259
Sons, kinds of 848 fn 1
Soul, after death 825; individual
and supreme 1023; individual and
supreme—identical as the base
975; knowledge of 701; position
of—after death 950
Souls, individual and supreme—
contradictory in nature 975
Species, four 875; number of 942
Sraddha, Amavasya Sraddha 898;
anvasjakya 898; Atithi—648; At
Gaya 869; different kinds of 870;
Eighteen prohibitions in—903;
Ekodista 648, fifty—enjoined 903-
904; for eleven deities 917 ff;
fruit accruing from the perform¬
ance of 779 ff—in one’s life-time
780 ff; gratifying nature of 787;
imperative necessity of 870; kinds
of 858; King authorised to per¬
form—for the issueless deceased
782; mantras for pindas in eleven
Sraddhas 916; mode of annual
926; Nandimukha 648; Nava—
924; Navaka 892; Nitya—647;
Nitya, daiva and Vrddha 928;
Parvana 926; for Prcta 858; On
performing 923; Procedure of
640-647; sixteen 924; sixteen—
enumerated 903, Three modes of
reckoning sixteen s'raddhas 903;
Yajnavalkya on 304 ff.
Sravana, glory of 818; (Listening to
nobie tenets) 702
Sravana =Tuly-August 133 fn 2
Sri 20 fn 3
Sridhara, at Kannauj 248; worship
of 101
Srinivasa, praise of 1085; prescribed
way of worshipping 1089—1090
Sriparvata 103 fn 5
Sripurusottama 249
Sriranga 250
Srisaila, Sri-parvata 910; a moun¬
tain in South India 766; 1099;
a hill to the South of Krsna river
1061
Srisailam 248 fn 2
Srivatsa 42 fn 2; a mark on lord
Visnu’s chest 1078 fn 1
Stages, four 958 fn 2
States of consciousness 698
Steya (theft) 706
Subjugation 541; for captivating
any person 550; 547 for captivating
a woman 547; of a man by a
woman 543; (general) 543; of
one’s own husband 543
Subrahmanya 259
Sucimukha, a ghost 775, 836
Sudarsana, worship of 112
Sugriva 147 fn 3
Suka, the son of Vyasa 711
Sukratirtha 249
Sumantu, Atharvavedin 661
Sun, chariot of 193; his passage, north
and south of equator 897; wor¬
ship of 29, 72, 74, 126
Sunanda 1088
Supratika 712
Supreme lord, the cause of his anger
971
Supreme self, how to achieve 768
Suresvari 250
Susruta 421 fn 1
Susupta, a state of consciousness,
sound sleep 709
Suta, slaughter of—at Kuruksetra
1109 fn 3; and Vaisampayana,
versed in the Puranic lore 661
Sutapta-bhavana, a city in Yama’s
way 757
Sutas in the Puranika age 1 fn 1
Svadha 22 fn 2
Svadhakara 928
Svadhyaya 706
Svaha 22 fn 1
Svami—Puskarini 1091, 1096, 1103,
1110
Svamitirtha 248
Svapna, a state of consciousness,
dream 709
Svapusja (tirtha) 255
Svarga-dvaresvara, shrine of 254
Svarnaksa 249
Svarodaya or Pavanavijaya 220
Svasti mantras 259 fn 1
Svetadvipa 10 fn 3, 247, 1040 fn 1
Svetadvipa= Laksmi 1083
Index
1161
T
Taksaka 27 fn 7
Tamas 17
Tamraparni 187
Tapi (r) 250; mod. Tapti 766
Tara, wife of Brhaspati 1029 fn 2;
and the Moon 1109 fn 2
Taraka, a mantra 765; an asura
1024 fn 11
Tarksya, an epithet of Garuda 830
Tarpana (propitiation of gods and
manes) 87 fn 1; 636-638; Gin-
gelly seeds in 866
Tattvas, evolution of 983 fn 1
Tat twam asi explained 710
Teeth, thirtytwo in number 879;
twigs for cleansing 624; for giving
lustre to 549; for reddening 546
Tilaka (a mark on the forehead)
for satisfying women 557; for sub¬
jugating people 557; for subjugat¬
ing women 556-557.
Time (Kala) 15 fn 2
Times (three) 870
Tirtha 765
Tonsure ceremony 846 fn 1
Towns, auspicious, names of 1095
Trailokya-mohini 100 fn 1.
Trikuta (m) 346 fn 1
Trinity—Brahma, Visnu, Siva and
their roles 965
Tripura, Eulogy of 584; three cities
1051 fn 1; worship of 93
Tririk, an asura 1026
Trivarga 770
Trnavarta, an asura 1025 fn 12
Trtiya 256
Truth, ultimate 947
Tulasi leaves 882
Tulasi plant 910
Tumburu (a river) and a sage 1110
fn 5
Tungabhadra (r)
Turuska tree 236 fn 1
U
Udakumbha, a rite 844 fn 1, 855
Ulka 1089
Uma 901
Universe, creation of 972; defined
709; variations caused by diffe¬
rence in Gunas 972
Upanisads 8 fn 2
Upapuranas, eighteen 661, 961 fn 1
Upendra 143 fn 4
Urdhva-pundra. a mark on the
forehead 1034
Urukrama 4
Utkranti-sraddha 908.
Uttanapada, his family 23
Uttaramanasa 255, 259
V
Vahni-tirtha 1105
Vaideha, a city 763
Vaikuntha 865, 1100; or Vaibhra
1002; a description of 117
Vainayaka 247
Vaisnava 12 fn 5; (tirtha) 255
Vaisnava Kavaca for removing all
ailments 574
Vaisnava Philosophers : Ramanuja,
Madhva, Vallabha 998 fn 1
Vaisvadeva, a sacrifice 297; bene¬
fits of 1031; characteristics of 438
Vaitarani 254, 919; a cow 737, 934;
a river 871; a river in hell 737,
816; description of 932 fn 1; Sins
for which one stays at Vaitarani
for indefinite period 934
Vajranabha 31
Vajapeya 258, 260; (sacrifice) 257
Vajra (thunderbolt) of Indra 227
Valakhilyas 193 fn 1
Vamana, an incarnation of Visnu
1037; incarnation 5 fn 5
Vanaprastha 905
Vapyayani a tabular organ 880
Varadaraja, a tuletary deity 1060
Vardhani, a vessel 909
Varnas 163; four 795
Varaha (Tirtha) 248
Varanasi 179 fn 4
Varuna 131 fn 9
Varunapraghasa, a sacrifice 297
Varuna-tirtha 263
Vasava (tirtha) 255
Vasistha 21 fn 1
Vasisthesa 259
Vastu-Puja 146 fn 1
Vastu-Purusa 146 fn 2
Vasu, a king 711, 713
Vasudeva 894, 969
Vasudeva-Sila 1105; etymological
meaning of 1086
Vasudhara, rite of 803
Vasuki 27 fn 6
Vatapi, an asura 1025
Vau«at 87
Vavu, a deity 131 fn 10; a symbol >
Visnu 958: as the best among the
Brahmanas 964; Five vital ais
72 fn 1; Third in position among
the deities 964; worship of—
identical with the worship of Visnu
958
1162
Garuda Parana
Vayutirtha 1101
Veaa-pathaka 970
Vcda-vadin 970
Vedanta and Sarhkhya 697 ff. 701
Vedas 837 fn. 837 ff; How to study
626
Venkata 1085
Venkata mountain and lord Srini¬
vasa 1080
Venya 225 fn 5
Vetravati, mod. Betwa river 766
Yibhavasu 712
Vices and passions 874
Vicitra, brother of Yama 315
Vicitrabhavana, a city in Yama’s
way 757
Vicitravirya, son of Santanu and
step-brother of Bhlsma 334 fn 1
Vidisa, a city 857
Vidya Pranesvari 78
Vidyas 11 fn 1; eighteen 661
Vi jay a 1097
Vikarna, brother of Duryodhana
1026
Vinata 12 fn 6; mother of Garuda
712, 819
Vinayaka, harassment by 308; ima¬
ges of 896
Vindhya 249-250
Vipasa 248
Vipascit 770
Vipracitti, a danava 1024 fn 1
Virababu 771
Viradha, a city 764
Viraja (river) 1009 fn 2, 1110
Virajas 249, 259
Virapancanana 770
Virasena, a King 770
Virolka 1089
Virtue 654; essence of 341 ; and Sin
889
Virtuous acts 940
Visala 257, 259, 262
Visarga or Visarjana 803
Visesa, a category 976
Visnu, a nomenclature of 138 in 2;
a thousand names of 44; activities
delightful to—1130-1133; and
Laksmi inseparable 974; as Brahma
968; as the principal deity 964;
Brahma’s praise of 1017 ff; con¬
templation of 72, 140,; description
of 718; courtiers of 713; equated
with Kalpa tree 117; glory of
1112; hypnotising power of 880;
incarnated as tortoise 1037; in¬
carnations of 1-6, 2 fn 6, 265, 410,
1035; incarnations of—constitut¬
ed of five mahabhutas 1022; ini¬
tiation in the cult of 33; medita¬
tion on 284; Narayana, incarna¬
tions enumerable 1039; Nature
and form of 1031 ff; nava-vyuha
worship of 35; of the nature of
existence, consciousness and bliss
966; Panjarastotra of 41; pavitra-
ropana of 136; praise of 1092-
1093; prayer to—by deities and
sages 995, 1004; prayer to—by
various deities 989 ff; by sages
995; prayers to Visnu for fulfilling
a desire in seven nights 577; the
four-armed deity 707; the slayer
of Mura 999 fn 1; Vayu’s praise
of 989 ff; worship of 31, 104;
worship of—at the outset 957;
as Narayana 955 fn 5
Visnudiiarma, for defeating the
enemy 578
Visnuloka 711, 725, 794
Visnuyasas 6 fn 8
Visvakarman, the divine architect
963
Visvamitra, a ksatriya sage 1003 fn 2
Visvambhara, a Vaisya 764
Visvavasu 132 fn 1
Vitala, an epithet of Visnu 1086
Vivasvat (King of solar race) 1067
Vratas, sacred rites 6 fn 10; 365-397;
for acquisition of a kingdom 365;
for attaining Visnu 372; for attain¬
ing Visvanara region 383; for the
birth of a son 365; for the destruc¬
tion of sins 379; for freedom from
3 debts 380; for good fortune,
wealth and sons 370; for miscel¬
laneous purposes 384-397; for
prosperity, health and good for¬
tune 368; for quelling evil 369;
rules of 381; for victory in battle,
365; for worldly enjoyment and
salvation 369, 373-375, 378
Vratyas 290, 320
Vrsa-yajna, details of 802 ff
Vrsaparvan 27 fn 1
Vrsni 4 fn 3; an ancestor of lord
Krsna 955 fn 2
Vrsotsarga 831 fn 4, 850, 859; des¬
cription of a bull in 762; release of
a bull 753 fn 1, 919; 162 ff
Vrtra, an asura 693 fn 1
Vrtrapura 1114 fn 1
Vyadi 232 fn 1
Vyahrtis 626
Vyahrti-homa 920
Vyankafesa, mantra of 1093; mean¬
ing of the mantra 1094; narrative
of 1096; praise of 1095
Vyasa 2 fn 4; cannot be equated
with Visnu 964; compiler of the
Index
1163
Vedas 661; son of Parasara 1038;
divided a single Purana Samhita
into eighteen Samhitas 711; divi¬
ded a single Veda into four 711;
Homage to—at the end of the
Purana 964; identical with Visnu
964
Vyatipata 897; a particular conjunc¬
tion of stars 897
Vyuha 35 fn 1
W
Waste matter, pores for getting out
879
Way of attaining release, heaven,
hell, or rebirth 950
Wealth, of four castes 627; playing
of—628
Women of lower caste 849
World, born of ignorance 941; of
mortals and Yama, distance
between 386
Worldly prosperity, fickleness of—943
Worlds, distance between Yama’s
and Mortals’—756; essential cha¬
racters of 912; fourteen 875 fn 1,
1043 fn 2, 1036; lower and upper
883; three 870
Worship, order of 39; of deities, direc¬
tions for 859; of deities and sages
in their serial order 964; of deities
prohibited 958
Y
Yadavas, lord of 955
Yajna 4 fn 5
Yajnavalkya 286 fn 1; teachings of
288-323; on prohibitions 295-301
Yaksas 10 fn 1, 18
Yama 868, 1126 fn 1; as Mahisa—
Vahana 807; attendants of 896;
cities of 815; city of 896; consi¬
derations of—for children 847;
emissaries of 869; his abode 750;
his servants 730-731; his weapons
869; pathway of 886 ff; palace of
887; region of 806, 867; types of
669; weapons 869; world of 835
Yamaloka 794; cities of 816-817
Yama-sukta 720, 862
Yama’s city 932
Yama—eighth part of a day 78 fn 1
Yamas 6 fn 6
Yamuna 915; the daughter of the
sun 765
Yamya, a city in Yamaloka 757
Yoga 12 fn 2, 835; Advaita 701; de¬
fined 701; eight components of
706; 676; factors assisting—698;
obstacles in the way of practising
699; obstacles to 701; 704
Yoga and its components 668, 672
Yogin, means of attaining the goal
70
Yogin, characteristics of a liberated
soul 701
Yonis, eighty-four 736
Yudhisthira = Dharma, Dharmaraja,
Ajatasatru 834 fn 2
Yuga-dharma 660
Yugas, four 660
Yupa (sacrificial stake) 260
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